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1430 
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THE 


PSALMS 


TRANSLATED    AND    EXPLAINED 


BY 


J.  A.  Alexander 

PROFESSOR  IN  THE  THEOLOGICAL  iJEMINARY  AT  PRIMCETON 


VOLUME  II 


NEW     YORK 
BAKER  AND  SCRIBNER  145  NASSAU  STREET 

1850 


P^ntered  according  to  Act  of  Congress,  in  the  year  1850,  b)' 

JOSEPH  ADDISON  ALEXANDER, 

In  the  Clerk's  Office  of  the  United  States    District  Court  for  the  District  of 

New  Jersey. 


C .     W .     BENEDICT, 

Stereotyper^ 

•iOI  William  st. 


THE  PSALMS. 


PSALM    LI. 


1,  2.  To  the  Chief  Musician.  A  Psalm.  By  David. 
When  Nathan  the  Pro'phet  came  unto  him^  as  he  (i.  e,  David) 
had  come  ujito  Bathsheba.  The  first  inscription  was  particularly 
necessary  here,  to  show  that  the  psalm  was  designed  for  perma- 
nent and  public  use,  since  it  might  otherwise  have  been  regarded 
as  expressive  of  mere  personal  emotions.  It  has  reference  to  the 
one  great  crime  of  David's  life,  noted  as  such  in  the  inspired  his- 
tory itself  (1  Kings  xv.  5),  and  involving  the  guilt  of  both 
adultery  and  murder.  See  2  Sam.  xi  and  xii.  The  significant 
repetition  of  the  phrase  came  unto  in  v.  2  is  lost  in  the  English 
and  most  other  versions.  As  is  not  a  mere  particle  of  time, 
sunply  equivalent  to  when,  but  suggests  the  ideas  of  analogy,  pro- 
portion, and  retaliation.  The  psalm  consists  of  two  parts,  a 
prayer  and  a  vow.  In  the  first,  he  prays  to  be  forgiven  and  re- 
stored to  the  divine  favour,  vs.  3 — 14  (1 — 12.)  In  the  second,  he 
shows  how  he  means  to  testify  his  gratitude,  vs.  15 — 21  (13 — 19.) 

3(1.)  Be  gracious  to  me,  (oh)  God,  according  to  thy  mercy ; 
according  to  the  abundance  of  thy  compassions,  blot  out  my  trans- 
gressions. In  this  verse  and  the  next",  he  presents  the  petition 
which  constitutes  the  theme  or  burden  of  the  psalm.     The  appeal 

VOL.    II.  1 


2  PSALM    LI. 

to  the  divine  grace,  mercy,  and  compassion,  involves  a  confession 
of  his  own  guilt  and  the  justice  of  his  condemnation.  According 
to,  literally,  like  thy  mercy,  i.  e.  in  accordance  with  it,  in  propor- 
tion to  it.  Here  again  there  is  a  tacit  admission  of  the  greatness 
of  his  guilt,  as  requiring  infinite  mercy  to  forgive  it.  Abundance, 
increase,  multitude.  See  above,  on  Ps.  v.  8  (7.)  Compassions, 
tender  mercies,  a  term  expressive  of  the  warmest  and  tenderest 
affections.  See  above,  onPs.  xviii.  2  (1.)  Blot  out,  erase,  from 
thy  remembrance.  The  allusion  is  probably  to  a  record  or  regis- 
ter of  crimes,  or  to  the  cancellino-  of  accounts,  although  the 
former  seems  to  agree  better  with  ancient  and  oriental  usage. 
Compare  Num.  v.  23.  Transgressions,  or  with  closer  adherence 
to  the  primary  etymological  import  of  the  term,  revolts,  apostasies. 
See  above,  on  Ps.  xix.  14  (13.)  xxxii.  1. 

4  (2.)  Thoroughly  wash  me  from  my  iniquity,  and  from  my 
sin  cleanse  me.  The  first  word  in  Hebrew  is  the  infinitive  or  im- 
perative of  a  verb  meaning  to  increase  or  multiply,  but  often  used 
adverbially  in  the  sense  of  plentifully,  abundantly.  The  verb  in 
the  first  clause  properly  denotes  the  act  of  washing  the  garments, 
as  distinguished  from  that  of  bathing  the  body.  See  Num. 
xix.  19.  The  image  here  presented  therefore  is  the  same  as  in 
Jude  V.  23,  sin  being  represented  as  a  stain,  and  the  grace  of 
God  as  purifying  water. 

5  (3.)  For  my  transgressions  I  know,  and  my  sin  (is)  before 
me  always.  His  consciousness  of  guilt  is  urged,  not  only  as  a 
reason  why  he  should  ask  forgiveness,  but  as  a  reason  why  God 
should  grant  it.  As  no  one  is  forgiven  unless  convinced  of  sin,  so 
this  conviction  constitutes  a  kind  of  claim  to  pardon,  not  as  being 
meritorious  or  intrinsically  efficacious,  but  as  an  indication  of  God's 
merciful  intentions,  since  conviction  and  forgiveness  are  alike  his 
gift.  The  same  mutual  connection  of  the  two  things  is  uniformly 
recognized  in  Scripture.     See  above,  on  Ps.  xxxii.  5,  and  com- 


PSALM  LI.  3 

pare  2  Sam.  xii.  13.  Prov.  xxviii.  13.  1  John  i.  9.  The  future 
in  the  first  clause  is  significant.  I  know  it  and  shall  know  it ;  I 
can  never  henceforth  lose  the  sense  or  knowledge  of  it. 

6  (4.)  To  thee^  thee  only,  have  I  sinned,  and  done  the  evil  in 
thine  eyes,  to  the  intent  that  thou  mayest  he  just  in  thy  speaking, 
and  he  clear  in  thy  judging.  The  particle  at  the  beginning 
denotes  general  relation,  as  to,  or  respecting.  The  precise  rela- 
tion meant  must  be  determined  by  the  context.  See  above,  on 
Ps.  XXXV.  19,  24.  xxxviii.  17  (16.)  It  does  not  therefore  di- 
rectly and  explicitly  substitute  God  for  man  as  the  injured  party, 
which  is  the  only  sense  that  can  be  put  upon  the  English  phrase 
against  thee.  This  idea,  however,  is  undoubtedly  implied,  as 
well  as  perfectly  consistent  with  the  usage  of  the  Scriptures  in 
describing  all  sin  as  committed  against  God.  Even  murder,  the 
highest  crime  that  can  be  committed  against  man,  is  condemned 
and  punished  as  the  violation  of  God's  image  (Gen.  ix.  6.)  It 
is  also  possible  to  understand  thee,  thee  only,  as  opposed  not  to 
other  objects,  but  to  the  sinner  himself,  as  one  of  two  contend- 
ing parties.  As  if  he  had  said,  thou  hast  not  sinned  against  me, 
but  I  have  sinned  against  thee,  thee  only.  The  evil,  not  this  evil, 
which  restricts  the  acknowledgment  too  much,  but  that  which  is 
evil,  meaning  sin  in  general.  To  the  intent  that  may  have  refer- 
ence to  the  divine  purpose  in  permitting  David's  sin  to  take  this 
aggravated  form,  so  that  there  could  be  neither  doubt  nor  trans- 
fer nor  participation  of  his  guilt,  and  so  that  when  God  spoke  in 
condemnation  of  it,  he  might  not  only  be,  but  appear  to  be,  en- 
tirely just.  There  is  no  need  therefore  of  adopting  the  weaker 
meaning,  so  that,  denoting  a  mere  consequence  but  not  a  pur- 
pose, or  of  supposing  the  intention  indicated  to  be  merely  that 
of  the  confession,  '  I  acknowledge  this,  that  thou  mayest  be  just,' 
etc.  Speaking,  i.  e.  speaking  as  a  judge,  deciding,  or  more 
definitely  still,  condemning.  It  is  therefore  substantially  equiva- 
lent to  the  parallel  term  judging. 


4  PSALM    LI. 

7  (5.)  io,  in  iniquity  I  was  born,  and  in  sin  did  my  mother 
conceive  me.  The  meaning  of  the  first  verb  is  determined  by  its 
use  in  Job  xv.  7.  Prov.  viii.  24,  25,  and  that  of  the  correspond- 
ing active  form  in  Job  xxxix.  1.  The  iniquity  and  sin  meant 
are  not  those  of  his  mother,  but  his  own.  Having  just  before 
confessed  his  actual  transgressions,  he  now  acknowledges  the  cor- 
ruption of  his  nature.  This  has  always  been  regarded  as  the 
locus  classicus  of  the  Old  Testament,  in  reference  to  the  doctrine 
of  original  sin. 

8  (6.)  Loj  truth  thou  hast  desired  in  the  inward  (or  secret) 
parts y  and  in  the  hidden  [part)  wisdom  thou  wilt  make  me  know. 
The  repetition  of  behold  or  Zo,  at  the  beginning  of  the  sentence, 
seems  to  indicate  a  close  connection  with  the  preceding  verse. 
That  connection  is  most  probably  as  follows  :  '  Since  I  am  cor- 
rupted in  my  very  nature,  and  thou  canst  be  satisfied  with 
nothing  short  of  inward  sincerity,  thou  must  bestow  what  thou 
requirest,  by  imparting  to  me  heavenly  wisdom.'  Triith^  sin- 
cerity, reality,  as  opposed  to  hypocritical  profession  or  pretence. 
The  first  verb  means  not  merely  to  desire^  but  to  will^  as  in  Job 
xxxiii.  32.  The  past  tense  implies  that  it  has  always  been  so, 
that  the  requisition  is  no  sudden  or  capricious  one,  but  an  eternal 
law  founded  in  God's  very  nature.  The  inward  and  hidden  parts 
are  mentioned  as  opposed  to  the  mere  outside.  Wisdom,  divine 
illumination,  without  which  no  correct  view  either  of  sin  or  holi- 
ness is  possible.  Thou  wilt  make  me  know,  involves  a  prayer, 
although  in  form  it  is  an  expression  of  strong  confidence. 

9  (7.)  Thou  wilt  purge  me  with  hyssop,  and  I  shall  be  clean; 
thou  wilt  wash  me,  and  I  shall  be  whiter  than  snow.  What  he 
asked  in  v.  4  (2)  he  here  anticipates  with  confidence.  The  verb 
translated  purge  is  very  expressive,  being  a  derivative  of  that 
which  means  to  sin  in  v.  6  (4)  above.  It  denotes  specifically, 
therefore,  purification  from  the  stain  of  sin,  either  by  actual  pay- 


PSALM    LI.  5 

ment  of  the  penalty  (Gen.  xxxi.  39),  or  by  vicarious  satis- 
faction (Num.  xix.  19.)  Hyssop  is  mentioned  as  a  plant  much 
used  in  the  Levitical  purgations,  either  as  a  convenient  instru- 
ment of  sprinkling  (Ex.  xii.  22),  or  as  an  emblem  of  the  divine 
condescension,  viewed  in  contrast  with  the  divine  majesty  (Isai. 
Ixvi.  1,  2),  as  represented  by  the  cedar,  with  which  the  hyssop  is 
perpetually  joined.  See  Num.  xix.  18,  and  compare  1  Kings  v.  13. 
iv.  33.  In  either  case  to  purge  with  hyssop  necessarily  suggests 
the  idea  of  a  purification  founded  on  atonement,  as  the  hyssop  was 
employed  to  sprinkle  purifying  substances,  and  sometimes  mingled 
with  them  fEx.  xii.  22.  Num.  xix.  6,  18.)  The  second  future  in 
each  clause  expresses  both  consent  and  expectation.  Whiter  than 
snow  is  a  natural  hyperbole  denoting  perfect  purity.  See  the 
same  images  applied  to  the  same  subject  in  Isai.  i.  18.  The  last 
verb  answers  to  the  English  whiten,  being  properly  a  causative, 
but  sometimes  used  intransitively,  just  as  we  may  say,  that 
blushing  reddens  the  face,  or  that  the  face  reddens  in  the  act  of 
blushing.  '  Wash  me  and  I  shall  whiten  (become  white)  from 
(away  from,  as  distinguished  from,  and  by  implication  more  than) 
snow.' 

10  (8.)  Thou  wilt  make  me  to  hear  joy  and  gladness  ;  (then) 
shall  rejoice  the  hones  (which)  thou  hast  broken  {bruised,  or 
crushed.)  What  is  formally  expressed  is  still  a  confident  expec- 
tation or  assured  hope,  under  which,  however,  an  intense  desire 
is  implicitly  contained.  The  joy  here  anticipated  is  that  of  par- 
doned sin.  See  above,  on  Ps.  xxxii.  1.  He  expects  to  hear  it, 
as  communicated  or  announced  by  God.  The  word  then  is  in- 
troduced in  the  translation  for  the  sake  of  retaining  the  original 
arrangement  of  the  sentence,  closing,  as  it  does  in  Hebrew,  with 
the  emphatic  figure,  crushed  or  broken,  which  expresses,  in  a 
very  lively  manner,  the  disorder  and  distress  produced  by  con- 
sciousness of  aggravated  and  unexpiated  guilt.  The  change 
from  this  condition  to  a  sense  of  safety  and  reconciliation  with 


6  PSALM   LI. 

God,  is  not  too  strongly  represented  by  the  bold  but  most  ex- 
pressive figure  of  broken  bones  rejoicing.  The  ellipsis  of  the 
relative  in  this  clause  is  common  to  both  idioms. 

11  (9.)  Hide  thy  face  from  my  sins,  and  all  my  iniquities  blot 
out.  The  desire  implied  in  the  anticipations  of  the  two  preced- 
ing verses  now  breaks  out  into  its  proper  form,  that  of  direct 
petition.  Hide  thy  face  from  them,  so  as  not  to  see  them,  look 
no  longer  at  them.  The  same  figure  is  applied,  in  an  unfavour- 
able sense,  to  God's  apparent  neglect  of  his  suffering  servants, 
his  refusal  to  behold  them  or  to  notice  their  condition.  See 
above,  on  Ps.  xiii.  2(1.)  xliv.  25  (24.)  Blot  out,  expunge, 
from  thy  account,  or  from  the  book  of  thy  remembrance,  as  in 
V.  3  (1)  above.  What  he  asks  as  to  his  sins  is  that  God  will 
cancel  and  forget  them. 

12  (10.)  A  pure  heart  create  for  me,  {oh)  God,  and  a  fixed 
(or  settled)  spirit  renew  within  me.  The  petition  in  the  first 
clause  involves  a  confession  of  impurity,  and  of  dependence  on 
almighty  power  and  sovereign  grace  for  its  removal.  A  pure 
heart  is  a  familiar  Scriptural  figure  for  affections  free  from  the 
taint  of  sin.  See  above,  on  Ps.  xxiv.  4,  and  below,  on  Ps.  Ixxiii. 
1,  and  compare  Matth.  v.  8.  Acts  xv.  9.  While  the  use  of  the 
word  create  implies  the  necessity  of  an  almighty  intervgition, 
the  additional  phrase  to  {or  for)  me  suggests  the  idea  of  a  gift, 
which  is  often  expressed  elsewhere  in  the  same  connection.  See 
Jer.  xxiv.  7.  Ez.  xi.  19.  xxxvi.  26,  and  compare  1  Sam.  x.  9. 
The  gift  demanded  in  the  last  clause  is  that  of  a  firm,  unwaver- 
ing spirit,  as  opposed  both  to  fickleness  and  cowardice.  Compare 
the  use  of  the  same  adjective  or  participle  in  Ps.  Ivii.  8  (7.) 
Ixxviii.  37.  cxii.  7.  The  word  renew  implies  a  previous  posses-y 
sion  of  it,  derived  not  from  nature  but  from  grace,  and  inter- 
rupted by  his  yielding  to  temptation.  Though  his  faith  and  love 
could  not  utterly  fail,  his  fixedness  of  purpose  was  destroyed  for 


PSALM   LI.  7 

the  time,  and  could  only  be  recovered  by  a  new  conversion,  as 
in  the  case  of  Peter  (Luke  xxii.  32.)  Within  me,  in  the  midst 
(or  in  the  inside)  of  me.  The  same  Hebrew  noun  is  repeatedly 
used  elsewhere,  to  denote  the  inward  dispositions  and  affections, 
as  distinguished  from  a  mere  profession  or  appearance.  See 
above,  on  Ps.  v.  10  (9.)  xlix.  12  (11.) 

13  (11.)  Cast  me  not  away  from  thy  presence,  and  thy  Holy 
Spirit  take  not  from  me.  As  indispensable  prerequisites  and 
means  to  the  possession  of  such  a  heart  and  spirit  as  he  had  just 
prayed  for,  he  recognizes  intimate  communion  with  God,  and  the 
active  influences  of  his  Spirit.  This  prayer,  unless  we  arbitra- 
rily supply  again  or  for  ever ,  seems  to  imply  that  David  was  in  ac- 
tual possession  of  these  blessings  and  afraid  of  losing  them.  There 
may  be  an  intentional  allusion  to  his  own  reception  of  the  Spirit 
and  to  Saul's  privation  of  it,  as  recorded  in  1  Sam.  xvi.  1,  7, 
13.     Compare  1  Sam.  x.  6,  10.  Isai.  xi.  2. 

14  (12.)  Restore  to  me  the  joy  of  thy  salvation,  and  (with)  a 
ivilling  spirit  uphold  me.  The  first  verb  is  a  causative  in  He- 
brew, meaning  7)iake  to  return,  implying  previous  possession. 
The  next  phrase  may  be  explained,  according  to  a  very  common 
Hebrew  idiom,  thy  joy  of  salvation,  thy  saving  joy.  See  above, 
on  Ps.  ii.  6.  But  the  obvious  construction  seems  to  yield  the 
best  sense,  namely,  that  of  joy  occasioned  by  salvation,  or  relat- 
ing to  it  as  its  subject.  This  joy  was  of  course  incompatible 
with  any  interruption  of  God's  presence  and  the  assurance  of 
his  favour.  The  word  translated  willing  means  spontaneous, 
prompt,  forward  to  act  without  coercion ;  then  liberal,  gene- 
rous, noble.  See  above,  on  Ps.  xlvii.  10  (9.)  It  may  be  taken 
as  an  epithet  of  the  Holy  Spirit ;  but  the  omission  of  the  pronoun 
(thy)  which  determines  it  in  the  foregoing  verse,  and  the  repeated 
use  of  spi?-it  in  the  context  to  denote  his  own  heart,  makes  it 
more  probable  that  this  is  the  sense  here  likewise.     By  such  a 


8  PSALM  LI. 

spirit  of  spontaneous  conformity  to  God's  will  he   desires  and 
hopes  to  be  held  wp^  i.  e.  preserved  from  falling  as  he  fell  before. 

15  (13.)  (Then)  tvill  I  teach  transgressors  thy  ways,  and  sinners 
unto  thee  shall  return.  Here  begins  the  expression  of  his  thankful- 
ness, or  rather  a  description  of  the  way  in  which  he  is  determined 
to  express  it.  The  word  supplied  at  the  beginning  points  out  the 
connection  of  the  verses.  '  Then,  when  these  petitions  have 
been  answered,  I  will  teach,  etc'  The  form  of  the  Hebrew 
verb  denotes  a  strong  desire  and  a  settled  purpose,  as  if  he  had 
said,  *  I  am  resolved  to  teach.'  Transgressors,  rebels,  traitors, 
apostates.  See  above,  on  v.  5  (3.)  Thy  umys,  as  well  the  ways 
in  which  thou  walkest  as  the  ways  in  which  thou  requirest  us  to 
walk,  the  course  of  providence  and  the  course  of  duty.  See 
above,  on  Ps.  xviii.  22,  31  (21,  30.)  In  both  these  senses,  he 
might  naturally  wish  to  "  vindicate  the  ways  of  God  to  man." 
Of  this  resolution  a  partial  fulfilment  is  recorded  in  Ps.  xxxii. 
8,  9.  The  effect  of  such  instructions  is  recorded  in  the  last 
clause  of  the  verse  before  us.  The  Hebrew  verb  there  used  is 
not  a  passive  (shall  be  converted)  but  an  active  form,  shall  turn  or 
return  to  the  Lord,  perhaps  with  an  allusion  to  the  great  original 
apostasy,  in  which  the  whole  race  is  involved.  See  above,  on 
Ps.  xxii.  28  (27.)  To  this  verse  there  seems  to  be  particular 
allusion  in  our  Saviour's  words  to  Peter,  Luke  xxii.  32. 

16  (14.)  Free  me  from  Mood,  (oh)  God,  God  of  my  salvation, 
{and)  my  tongue  shall  celebrate  thy  righteousness.  The  first 
clause  contains  the  condition  of  the  second,  and  the  whole  is 
equivalent  to  saying,  'if  thou  wilt  save  me,  I  will  praise  thee.' 
Blood,  literally  bloods,  the  plural  being  idiomatically  used  when 
there  is  reference  to  murder.  See  above,  on  Ps.  v.  7  (6.)  There 
may  be  an  allusion  to  the  frequent  personification  of  the  victim's 
blood,  as  crying  out  for  vengeance  on  the  murderer  or  pursuing 
him  (Gen.  iv.  10.   ix.  5,  6.)     The  verb  translated /rec  is  applied 


PSALM    LI.  9 

to  deliverance  from  enemies  in  Ps.  vii.  2  (1),  and  from  sins  (aS 
here)  in  Ps.  xxxix.  9  (8.)  The  strength  of  the  desire  here  ex- 
pressed may  derive  some  illustration  from  the  threatening  in 
2  Sam.  xii.  9,  10.  Celebrate^  applaud  by  shout  or  song.  See 
above,  on  Ps.  v.  12  (11.)  xx.  6  (5.)  xxxii.  11.  xxxiii.  1. 

17  (15.)  Lord^  my  lips  thou  wilt  open,  and  my  mouth  shall 
declare  thy  praise.  The  relation  of  the  clauses  to  each  other  is 
the  same  as  in  the  foregoing  verse.  '  If  thou  wilt  open  my  lips, 
my  mouth  etc'  The  first  clause,  therefore,  really  includes  a 
petition  that  his  lips  may  be  opened ;  but  it  also  includes  more, 
to  wit,  a  confident  anticipation  that  his  prayer  will  be  granted. 
The  sense  is  therefore  only  partially  expressed  by  rendering  the 
future  as  an  imperative  (open  thou  my  lips.)  The  exact  form 
as  well  as  the  sense  of  the  original  is  given  in  the  Prayer  Book 
Version  (thou  shalt  open  my  lips^  oh  Lord.)  Open  my  lips.,  i.  e. 
enable  me  to  praise  thee  by  affording  an  occasion,  and  empower 
me  to  praise  thee,  by  removing  this  oppressive  sense  of  guilt, 
which  condemns  me  to  perpetual  silence.  Compare  Isai.  vi.  5 — 7. 
Declare.,  tell,  utter,  or  proclaim.     See  above,  Ps.  xix.  2(1.) 

18  (16.)  For  thou  desirest  net  sacrifice,  else  would  I  give  (it)  ; 
{in)  burnt  offering  thou  delightest  not.  He  now  assigns  the  reason 
why  he  is  determined  to  requite  God's  favour  by  becoming  praise. 
The  literal  translation  of  the  first  clause  is,  thoio  wilt  not  desire 
sacrifice.,  and  I  will  give  {it).,  i.  e.  but  if  thou  dost  desire  it,  I  will 
give  it.  By  sacrifice  we  must  here  understand  the  mere  material 
oblation,  apart  from  the  penitent  and  thankful  spirit,  of  which  it 
was  the  required  expression.  See  above,  on  Ps.  xl.  7  (6.) 
The  parallel  terms,  sacrifice  and  burnt-offering.,  are  commonly 
regarded  as  generic  and  specific  expressions  of  the  same  idea. 
But  some  interpreters  deny  that  they  are  ever  confounded  or 
promiscuously  used,  and  give  the  first  the  sense  of  thank-offerings., 

1* 


10  PSALM   LI. 

which  are  then  joined  with  expiatory  offerings,  as  a  general  de- 
scription of  all  animal  oblations. 

19  (17.)  The  sacrifices  of  God  {are)  a  broken  spirit ;  a  heart 
broken  and  crushed^  {oh)  God^  thou  loilt  not  despise.  These  are 
natural  and  perfectly  intelligible  figures  for  profound  and  sub- 
missive sorrow  on  account  of  sin.  There  is  great  significance  and 
beauty  in  what  seems  at  first  to  be  a  solecism  in  the  language  of 
the  first  clause.  The  sacrifice  of  God  is  a  broken  spirit  might 
seem  to  be  a  more  correct  expression  ;  but  it  would  have  failed  to 
suggest  the  striking  and  important  thought,  that  one  such  heart 
or  spirit  is  equivalent  to  all  the  various  and  complicated  sacrifices 
of  the  ritual.  The  sacrifices  of  God  are  those  which  he  requires 
and  is  willing  to  accept.  The  use  of  the  word  contrite  in  the 
English  versions  mars  the  beauty  of  the  metaphor,  because  that 
term  is  confined  to  the  dialect  of  theology,  whereas  the  Latin 
contritumj  from  which  it  was  borrowed,  as  well  as  the  original 
expression,  exactly  corresponds  to  broken,  both  in  its  literal  and 
figurative  usage.  Thou  wilt  not  despise,  when  it  is  offered,  and 
especially  when  I  present  it,  as  the  solemn  expression  of  my 
thanks  for  this  deliverance.  The  substitution  of  the  present  for 
the  future  would  both  weaken  and  obscure  the  sentence,  and  the 
same  consideration  might  be  urged  in  favor  of  a  strict  translation 

/    in  the  verse  preceding.      So  far  is  a  habitual  sorrow  for  sin  from 
'      being  inconsistent  with  the  joy  of  God's  salvation,  that  David 
here  engages  to  present  it  as  a  perpetual  thank-offering.     Com- 
pare the  language  of  Hezekiah,  Isai.  xxxviii.   15. 

20  (18.)  Do  goody  in  thy  favour y  to  Zion  ;  thou  wilt  build  the 
walls  of  Jerusalem..  From  his  own  personal  necessities  his  mind 
now  passes  to  those  of  the  whole  church,  of  which  he  was  the 
visible  head  and  representative,  thereby  implying  that  his  sense  of 
guilt  and  danger  had  been  aggravated  by  the  thought  of  his  official 
relation  to  God's  people,  who  must  have  shared  in  his  disgrace 


PSALM    LI. 


11 


and  punishment.  See  above,  on  Ps.  iii.  4  (3.)  iv.  3  (2.)  The 
change  of  construction  from  the  imperative  to  the  future  marks  a 
natural  transition  from  importunate  desire  to  confident  anticipa- 
tion. See  above,  on  vs.  9 — 11  (7 — 9.)  This  delicate  transition 
there  is  surely  no  need  of  obliterating  by  a  gratuitous  assimilation 
of  the  moods  and  tenses.  The  building  of  the  walls  is  a  poetical 
parallel  to  doing  good  or  showing  favour,  and  the  opposite  of 
dismantling  in  Ps.  Ixxxix  :  41  (40.) 

21  (19.)  Then  shalt  thou  he  'pleased  with  sacrifices  of  right- 
eousness^ burnt-offering  and  holocaust ;  then  shall  they  offer  on 
thine  altar  bullocks.  Then,  i.  e.  when  thou  hast  done  good  to 
Zion  and  fortified  Jerusalem.  Sacrifices  of  righteousness,  right- 
eous or  right  sacrifices.  See  above,  on  Ps.  iv  :  6  (5.)  Some 
have  inferred  from  this  verso,  that  the  psalm  was  written  in  the 
Babylonish  exile,  when  the  temple  was  in  ruins  and  the  ceremo- 
nial law  suspended,  and  that  the  Psalmist  here  anticipates  the 
time  when  both  should  be  restored.  But  this  is  forbidden  by  his 
saying,  in  v.  18  (16),  that  if  God  desired  burnt  ofierings  he  would 
give  them,  plainly  implying  the  continued  observance  of  the 
sacrificial  system.  There  is  no  ground,  therefore,  for  disputing 
either  the  correctness  of  the  title,  which  ascribes  the  psalm 
to  David,  or  the  genuineness  of  the  last  two  verses,  which  some 
have  rejected  as  an  addition  by  a  later  hand.  These  verses  are 
not  only  appropriate  but  necessary  as  a  conclusion  to  the  psalm, 
and  every  difiiculty  is  removed  by  giving  them  their  natural  but 
fiorurative  meaning,  as  an  expression  of  desire  and  hope  that  God 
would  favour  his  own  people  and  graciously  accept  their  service. 
Holocaust  is  here  used  to  translate  a  single  Hebrew  word,  mean- 
ing a  sacrifice  entirely  consumed  upon  the  altar.  It  docs  not 
describe  something  wholly  distinct  from  the  burnt  ofiering,  but 
the  burnt  offering  itself  considered  as  a  complete  and  unreserved 
oblation.  See  1  Sam.  vii.  9.  Bullocks  are  mentioned  as  the 
choicest  victims  in  point  of  species,  size,  and  age.     By  a  slight 


12  PSALM    LII. 

change  of  construction  we  obtain  the  bold  and  striking  declaration 
that  the  bullocks  shall  themselves  ascend  the  altar,  i.  e.  as  a 
living  and  spontaneous  sacrifice.     Compare  Isai.  Ix.  7. 


PSALM    LII. 


This  psalm,  besides  the  title,  vs.  1,  2,  contains  three  stanzas 
of  three  verses  each.  In  the  first,  the  Psalmist  expostulates 
with  an  arrogant,  cruel,  and  deceitful  enemy,  vs.  3 — 5  (1 — 3.) 
In  the  second,  he  foretells  the  destruction  of  this  enemy  by  the 
divine  judgments,  and  the  contempt  to  be  excited  by  his  folly, 
YS.  Q — 8  (4 — 6.)  In  the  third,  he  contrasts  this  fatal  fruit  of 
unbelief  with  the  happy  efi'ects  of  his  own  trust  in  God,  vs.  9 — 11 
(7 — 9.)  The  two  Selahs  in  vs.  5,  7  (3,  5),  have  reference  not 
so  much  to  the  form  of  the  psalm  as  to  the  feelings  of  the 
Psalmist,  and  are  therefore  placed  irregularly.  See  above,  on 
Ps.  iii.  3  (2.)  The  variation  of  the  English  and  the  Hebrew 
Bible,  in  numbering  the  verses  of  this  psalm,  is  the  same,  and 
arises  from  the  same  cause,  as  in  the  fifty-first. 

1.  To  the  Chief  Musician.  Alaschil.  By  David.  The 
psalm  is  expressly  designated  as  a  Maschil  or  didactic  psalm, 
because  its  adaptation  to  this  purpose  might  very  easily  be  over- 
looked, in  consequence  of  its  avowed  relation  to  a  particular 
event  in  David's  history.  See  above,  on  Ps.  xxxii.  1.  xlii.  1. 
xlv.  1.  Though  occasioned  by  this  incident,  however,  it  was 
written  for  the  permanent  and  public  use  of  the  ancient  church, 
and  is  therefore  inscribed  to  (or  for)  the  Chief  Musician.  See 
above,  on  Ps.  iv.  1.  li.  1. 


PSALM   Lll.  13 

2.  When  Doeg  the  Edomite  came  and  told  Saul^  and  said 
unto  him,  David  is  come  to  the  house  of  Ahimelech.  This  is 
merely  the  beginning  of  the  story,  which  is  supposed  to  be 
familiar  to  the  reader  of  the  psalm,  and  which  is  given  at  length 
in  1  Sam.  xxii.  Doeg  is  mentioned  only  as  the  witness  or  in- 
former, by  whose  means  the  matter  came  to  Saul's  knowledge. 
When  he  came,  literally,  in  his  coming j  the  same  form  of  expres- 
sion as  in  Ps.  li.  2. 

3(1.)  T\niy  wilt  thou  boast  thyself  in  evil,  mighty  (man )  ? 
The  mercy  of  the  Almighty  {is)  all  the  day.  The  future  form  of 
the  verb  suggests  the  idea  of  obstinate  persistency.  Boast  thy- 
self in  evil,  exult  or  triumph  in  the  injury  of  others.  The 
mighty  man  is  not  Doeg  but  Saul,  who,  of  all  the  characters  in 
sacred  history,  approaches  nearest  to  the  classical  idea  of  a  hero. 
There  is  something  therefore  of  respect  and  admiration  implied 
in  the  address,  as  if  he  had  said,  '  How  can  one  who  might  have 
been  so  eminent  in  well-doing,  glory  in  his  shame  or  boast  himself 
in  evil  P  In  the  last  clause  there  is  an  obvious  antithesis  be- 
tween the  malice  of  this  mighty  man  and  the  unfailing  goodness 
of  the  mighty  God.  The  particular  divine  name  here  used 
therefore  is  peculiarly  significant.  See  above,  on  Ps.  v.  5  (4.) 
1.  1,  As  if  he  had  said,  '  Mighty  and  malicious  as  thou  art,  the 
might  and  mercy  of  Jehovah  are  still  greater.'  All  the  day,  i.  e. 
perpetual,  unceasing.     See  above,  on  Ps.  xlii.  11  (10.) 

4  (2.)  Mischiefs  will  thy  tongue  devise,  like  a  razor  lohetted^ 
working  deceitfully.  The  first  word  means  calamitous  events, 
brought  on  one  man  by  the  malice  of  another.  See  above,  on 
Ps.  V.  10  (9.)  xxxviii.  13  (12),  and  below,  on  Ps.  Ivii.  2  (1.)  The 
distinctive  meaning  of  the  future  is  the  same  as  in  v.  3  (1.) 
The  tongue  is  here  said  to  meditate  or  devise  mischief,  because 
it  is  personified,  or  poetically  substituted  for  the  speaker.  The 
allusion  is  to  SauPs  cutting  words  when  he  accused  Ahimelech 


14  PSALM   LII. 

and  David  of  conspiracy  against  him  (1  Sam.  xxii.  13.)  This 
false  charge,  or  the  tongue  which  uttered  it,  is  likened  to  a 
razor,  not  merely  sharp  but  sharpened,  whetted,  for  the  purpose 
or  occasion.  See  above,  on  Ps.  xlv.  6  (5.)  Similar  comparisons 
occur  in  Ps.  Iv.  22  (21.)  ,lvii.  5  (4.)  lix.  8  (7.)  Ixiv.  4(3.)  Jer. 
ix.  2,  7  (3,  8.)  Working  deceitfully^  literally,  deceit  or  fraud. 
These  words  may  be  grammatically  referred  to  the  speaker  or  his 
tongue  as  practising  deceit ;  but  it  yields  a  more  striking  sense  to 
understand  them  of  the  razor,  as  working  deceitfully,  i.  e.  mov- 
ing silently  and  smoothly,  when  it  cuts  most  keenly. 

6.  Thou  hast  loved  evil  {inore)  than  good^  falsehood  [more)  than 
speaking  righteousness.  The  past  tense,  like  the  futures  in  the 
foregoing  verses,  includes  the  idea  of  the  present ;  but  unlike 
them,  it  represents  the  love  of  sin  as  already  long-continued  and 
habitual.  Compare  the  form  of  expression  with  that  in  Ps.  xlv. 
8  (7.)  Righteousness  includes  truth  or  veracity,  as  the  genus 
comprehends  the  species.  The  particular  unrighteousness  here 
meant  is  falsehood,  as  appears  from  the  antithesis.  The  selah 
tacitly  suggests  the  writer's  abhorrence  of  that  which  he  de- 
scribes. 

6  (4.)  Thou  hast  loved  all  devouring  ivordsy  tongue  of  fraud. 
This  is  not  so  much  a  continuation  of  the  foregoing  discourse, 
as  a  resumption  or  recapitulation  for  the  purpose  of  drawing  a 
conclusion  from  it.  In  periodic  style,  the  connection  of  the  ideas 
might  be  thus  exhibited:  ^  Since  then  thou  lovest,  etc.,  therefore 
God  will,  etc'  Devouring  words^  liter  ally,  words  of  sic  allowing 
or  deglutition.  The  second  noun  occurs  only  here ;  but  the 
verb  to  swallow  up  is  continually  used  in  Hebrew  to  express  the 
idea  of  complete  destruction.  See  above,  on  Ps.  xxi.  10(9.) 
XXXV.  25.  Tongue  of  deceit  or  deceitful  tongue.  This  phrase 
may  be  governed  by  the  verb,  thou  hast  loved  all  devouring 
words   {and  or  even)  a  deceitful  tongue.     But  it   adds  to  the 


PSALM   LII.  15 

strength  of  the  expression,  and  agrees  better  with  the  form  of 
the  context,  to  make  it  an  apostrophe  or  direct  address  to  the 
deceitful  tongue  itself. 

7(5.)  [So)  likewise  shall  God  destroy  thee  forever ;  he  shall 
take  thee  away^  and  jiluck  thee  out  of  (thy)  tent^  and  root  thee 
out  of  the  land  of  life.  Selah.  The  particle  at  the  beginning, 
«7so,  likewise^  shows  the  dependence  of  this  verse  upon  the  one 
before  it,  which  is  really  conditional,  though  not  in  form.  '  As 
thou,  on  thy  part,  lovest  all  devouring  words,  so  likewise  God, 
on  his  part,  will  destroy  thee.'  No  exact  translation  can  convey 
the  full  force  of  the  verbs  in  this  verse,  which  suggest  a  variety 
of  striking  figures  for  destruction  or  extermination.  The  first 
denotes  properly  the  act  of  pulling  down  or  demolishing  a  house 
(Lev.  xiv.  45),  and  this  would  also  seem  to  be  the  primary  mean- 
ing of  the  third  (Prov.  xv.  25),  although  some  suppose  it  to 
denote  the  act  of  pulling  up,  and  to  be  the  opposite  of  jilant^  as 
the  first  verb  is  of  huild.  The  second  verb,  in  every  other  place 
where  it  occurs,  has  reference  to  the  handling  and  carrying  of 
fire  or  coals.  See  Prov.  vi.  27.  xxv.  22.  Isai.  xxx.  14.  To  a 
Hebrew  reader,  therefore,  it  would  almost  necessarily  suggest 
not  the  general  idea  of  removal  merely,  but  the  specific  one  of 
removing  or  taking  away  like  fire,  i.  e.  as  coals  are  swept  out 
from  a  hearth,  or  otherwise  extinguished.  The  remaining  verb 
adds  to  these  figures  that  of  violent  eradication,  and  is  well  re- 
presented by  its  English  equivalent.  The  land  of  life^  or,  as  it 
is  commonly  translated,  land  of  the  living,  is  a  poetical  descrip- 
tion of  life  itself,  or  the  present  state  of  existence,  under  the 
figure  of  a  country.  See  above,  on  Ps.  xxvii.  13.  The  quick 
recurrence  of  the  pause  implies  excited  feeling  and  invites  atten- 
tion to  the  threatening  which  immediately  precedes. 

8  (6.)  And  the  righteous  shall  see,  and  they  shall  fear^  and 
at  him,  they  shall  laugh.  The  fear  meant  is  that  religious  awe 
produced  by  any  clear  manifestation  of  God's  presence  and  his 


16  PSALM    LII. 

power.  In  Ps.  Ixiv.  9,  10  (8,  9),  it  is  assumed  to  be  compatible 
with  joy,  and  here  with  laughter  at  the  wicked,  not  a  selfish 
exultation  in  his  sufferings,  which  is  explicitly  condemned  in  the 
Old  Testament  (Prov.  xxiv.  17.  Job  xxxi.  29),  but  that  sense  of 
the  absurdity  of  sin,  which  must  be  strongest  in  the  purest 
minds,  and  cannot  therefore  be  incompatible  with  pity,  the 
rather  as  it  is  ascribed  to  God  himself  (Ps.  ii.  4.)  The  parono- 
masia of  the  verbs  translated  see  &nd  fear  is  the  same  as  in  Ps. 
xl.  4  (3.)  Shall  seCy  i.  e.  the  destruction  threatened  in  v.  7  (6.) 
At  him,  the  person  thus  destroyed,  the  same  who  is  addressed 
directly  in  the  foregoing  context.  The  enallage  personae  may  be 
avoided  by  exchanging  at  him  for  at  it,  i.  e.  the  destruction  it- 
self; but  this  is  not  so  agreeable  to  Hebrew  usage,  which  always 
prefers  personal  to  abstract  forms  of  speech. 

9  (7.)  Behold  the  man  (who)  will  not  make  God  his  strength, 
hut  will  trust  in  the  increase  of  his  wealth,  (and)  will  be 
strong  in  his  wickedness.  This  may  be  regarded  as  the  lan- 
guage of  the  laughers  mentioned  in  v.  8  (6.)  Behold  the  man, 
see  to  what  he  is  reduced.  The  effect  of  the  behold  is  similar  to 
that  of  the  interrogation  in  Isai.  xiv.  16.  The  word  translated 
man  is  not  one  of  the  usual  terms,  but  one  implying  strength 
or  power,  so  that  its  use  here  gives  a  kind  of  sarcastic  import  to 
the  passage.  See  the  analogous  use  of  an  opposite  expression  in 
Ps.  viii.  5  (4.)  X.  18.  The  future  expresses  fixed  determination 
and  anticipated  perseverance  in  refusing.  Make,  literally,  place 
or  set.  See  above,  on  Ps.  xl.  5  (4.)  His  strength,  or  more  ex- 
actly, his  stronghold  or  fortress.  See  above,  on  Ps.  xxvii.  1. 
xxxvii.  39.  xliii.  2.  Increase,  or  simply,  abundance,  greatness. 
See  above,  on  Ps.  v.  8  (7.)  li.  3  (1.)  The  word  translated 
wickedness  is  the  singular  of  that  translated  mischiefs  in  v.  4  (2) 
above.  It  seems  to  signify  particularly  an  inclination  to  mali- 
cious mischief. 


PSALM    Lir.  17 

10  (8.)  And  I  {am)  like  a  green  olive-tree  m  the  house  of  God  ; 
I  have  trusted  in  the  mercy  of  God  {to)  eternity  and  perpetuity. 
He  expects  not  only  the  destruction  of  the  wicked  but  his  own 
salvation.  To  express  the  connection  of  the  verses  clearly,  our 
idiom  would  require  an  adversative  particle  at  the  beginning,  but 
I.  See  above,  on  Ps.  ii.  6.  A  verdant  fruitful  tree  is  a  favour- 
ite emblem  of  prosperity.  See  above,  on  Ps.  i.  3.  The  olive  is 
here  specified,  as  palms  and  cedars  are  in  Ps.  xcii.  13,  14 
(12,  13.)  The  imagery  of  the  verse  before  us  is  copied  in  Jer. 
xi.  16.  The  house  of  God,  the  tabernacle,  considered  as  his 
earthly  residence,  in  which  he  entertains  his  friends  and  provides 
for  his  own  household.  See  above,  on  Ps.  xv.  1.  xxiii.  6.  xxvii. 
4,  5.  xxxvi.  9  (8.)  The  mixed  metaphors  only  show  that  the 
whole  description  is  a  figurative  one  and  should  be  so  interpreted. 
I  have  (already)  trusted,  which  includes  his  present  trust,  but 
also  includes  more,  to  wit,  that  it  is  not  a  new  or  sudden  impulse, 
but  a  settled  habit  of  his  soul.  The  two  nouns,  eternity  and  per- 
petuity, are  combined  in  the  adverbial  sense  of  forever  and  ever. 
See  above,on  Ps.  x.  16.  xxi.  5  (4.)  xlv.  7  (6.)  xlviii.  15  (14.)  This 
qualifying  phrase  relates,  not  to  the  act,  but  to  the  object,  of  his 
trust.  His  meaning  is  not,  *  I  will  trust  forever  in  God's  mercy,' 
which  would  have  required  a  future  verb  ;  but,  ^  I  have  already 
trusted,  and  do  still  trust,  in  his  mercy,  as  a  mercy  that  will  last 
forever.' 

11  (9.)  /  will  thank  thee  to  eternity  hecause  thou  hast  done  {it), 
and-  will  hope  {in)  thy  name — hecause  it  is  good — before  thy  saints. 
The  common  version  of  the  first  verb  {praise)  is  not  sufficiently 
specific,  as  it  properly  denotes  a  particular  kind  of  praise, 
namely,  that  for  benefits  received.  See  above,  on  Ps.  vi.  6  (5.) 
vii.  18  (17.)  xlix.  19  (18.)  The  object  of  the  verb  hast  done, 
is  to  be  supplied  from  the  context.  See  above,  on  Ps.  xxii. 
32  (31.)  xxxvii.  5.  xxxix.  10  (9.)  Thy  name,  the  manifesta- 
tion of  thy  nature.      See  above,  on  Ps.  v.  12  (11.)  xx.  2  (1.) 


18  PSALM   LIIl. 

xxiii.  3.  xldii.  11  (10.)  To  expect  God's  name,  or  wait  for  it, 
is  to  trust  in  the  future  exercise  and  exhibition  of  the  same 
divine  perfections  which  have  been  exhibited  already.  The  com- 
mon version,  /  icill  icait  on  thy  oiame^  is  not  so  happy  as  the  one 
in  the  Prayer  Book,  /  tcill  hope  in  thy  name.  Here  again,  as  in 
V.  10  (8),  the  epexegetical  clause, /or  it  is  goody  relates  not  to 
the  act  of  expectation  but  its  object.  He  does  not  mean,  '  be- 
cause it  is  good  to  hope  in  thy  name,'  but  '  because  thy  name  is 
good,  and  is  therefore  to  be  hoped  in.'  This  is  clear  from  the 
analogy  of  Ps.  liv.  8  (6.)  Ixix.  17  (16.)  cix.  21,  which  also 
shows  that  the  concluding  words,  before  thy  saints ,  are  to  be  con- 
strued neither  with  what  follows,  it  is  good  before  thy  saints  i.  e. 
in  their  estimation,  nor  with  the  remoter  antecedent  /  ^vill 
thank  thee,  but  with  the  nearer  antecedent,  /  will  wait  for  thy 
na7ne  before  thy  saints,  i.  e.  I  will  profess  my  trust  in  thy  mercy, 
not  in  private  merely,  but  in  the  presence  of  thy  people,  of  the 
church.  Compare  Ps.  xxii.  23  (22.)  For  it  is  good  must  then 
be  read  as  a  parenthesis.  Thy  saints,  the  merciful  objects  of 
thy  mercy.  See  above,  on  Ps.  iv.  4  (3.)  1.  5.  It  is  here  used 
simply  as  a  general  designation  or  description  of  God's  people. 


PSALM     LIII. 

A  SECOND  edition  of  the  fourteenth  psalm,  with  variations, 
more  or  less  important,  in  each  verse.  That  either  of  these 
compositions  is  an  incorrect  copy  of  the  other,  is  highly  improba- 
ble, because  two  such  copies  of  the  same  psalm  would  not  have 
been  retained  in  the  collection,  and  because  the  variations  are  too 
uniform,  consistent,  and  significant,  to  be  the  work  of  chance  or 


PSALM   Llll.  19 

mere  traditional  corruption.  That  the  changes  were  deliberately 
made  by  a  later  writer  is  improbable,  because  Such  a  liberty 
would  hardly  have  been  taken  with  a  psalm  of  David,  and  because 
the  later  form,  in  that  case,  would  either  have  been  excluded 
from  the  Psalter,  or  substituted  for  the  first  form,  or  immediately 
connected  with  it.  The  only  satisfactory  hypothesis  is,  that  the 
original  author  afterwards  rewrote  it,  with  such  modifications  as 
were  necessary  to  bring  out  certain  points  distinctly,  but  without 
any  intention  to  supersede  the  use  of  the  original  composition, 
which  therefore  still  retains  its  place  in  the  collection.  This 
supposition  is  confirmed  by  the  titles,  which  ascribe  both  psalms 
to  David.  Of  this  kind  of  retradatio^  which  is  not  unknown  to 
the  practice  of  uninspired  hymnologists,  we  have  already  met 
with  a  remarkable  example  in  the  case  of  David.  See  above,  the 
concluding  note  on  Ps.  xviii,  vol.  1.  p.  153.  As  a  general  fact, 
it  may  be  stated,  that  the  variations  in  the  psalm  before  us  are 
such  as  render  the  expression  stronger,  bolder,  and  in  one  or  two 
cases  more  obscure  and  difficult.  To  these  variations  the  remarks 
which  follow  will  be  restricted.  For  the  exposition  of  the  parts 
which  are  common  to  both  psalms,  the  reader  is  referred  to  that 
of  Ps.  xiv. 

1.  To  the  Chief  Musician — upon  Mahalath — Maschil — hy 
David.  Between  the  inscription  to  the  Chief  Musician  and  the 
name  of  David,  which  are  also  found  at  the  beginning  of  Ps.  xiv, 
we  have  here  two  additional  expressions.  The  first  of  these  is  by 
some  regarded  as  the  name  or  description  of  an  instrument ;  but 
as  it  is  so  used  nowhere  else,  and  as  forms  almost  identical  occur 
more  than  once  in  the  sense  of  sickness  or  disease,  (Ex.  xv.  26. 
Prov.  xviii.  14.  2  Chr.  xxi.  15),  it  seems  most  natural  to  take 
the  phrase  as  an  enigmatical  enunciation  of  the  subject  of  the 
psalm,  which  is  in  strict  accordance  both  with  general  usage  and 
with  that  of  David  in  particular.  See  above,  on  Ps.  v.  1.  xxii. 
1.  xiv.  1.      By  disease  we  may  then  understand  the  spiritual 


20  PSALM   LIJI. 

malady  with  whicli  mankind  are  all  infected,  and  which  is  really 
the  theme  or  subject  of  the  composition.  In  the  only  other  title 
where  it  reappears  (Ps.  Ixxxviii.  1),  it  denotes  corporeal  disease. 
The  other  addition  {maschil)  describes  the  psalm  as  a  didactic 
one.     See  above,  on  Ps.  lii.  1 

2  (1.)  The  fool  hath  said  in  his  hearty  There  is  no  God. 
They  have  done  corruptly,  they  have  done  abominable  wickedness  ; 
there  is  none  doing  good.  See  above,  on  Ps.  xiv.  1.  The  only 
variation  in  this  verse  is  the  substitution  of  (bl3>)  iniquity  for 
(nb'^bs^)  deed  or  act.  Instead  of  saying,  they  have  made  (their) 
conduct  abominable,  the  Psalmist  uses  the  stronger  expression, 
they  have  made  iniquity  abominable,  or  done  abominably  (in  their) 
wickedness. 

3  (2.)  God  from  heaven  has  looked  down  on  the  sons  of  man, 
to  see  if  there  is  (any)  acting  wisely,  seeking  God.  See  above, 
on  Ps.  xiv.  2.  The  only  diflference  in  the  Hebrew  of  these 
verses  is  that  the  name  Elohim  is  here  substituted  for  Jehovah. 
The  same  change  occurs  below,  in  vs.  5,  6,  7  (4,  5,  6.)  The 
name  Jehovah  is  not  used  at  all  in  the  psalm  before  us,  but  occurs 
four  times  in  Ps.  xiv,  and  Elohim  thrice.  This  difference  seems 
to  mark  Ps.  liii  as  the  later  composition,  in  which  the  writer 
aimed  at  an  external  uniformity,  which  did  not  occur  to  him  at 
first.  This  is  a  much  more  natural  supposition  than  that  he 
afterwards  varied  what  was  uniform  at  first.  The  attempts  which 
have  been  made  to  account,  still  more  particularly,  for  the  use  of 
the  divine  names  in  these  two  psalms,  have  entirely  failed. 

4  (3.)  All  of  it  has  apostatized  ;  together  they  have  putrefied  ; 
there  is  none  doing  good  ;  there  is  not  even  one.  See  above,  on 
Ps.  xiv.  3.  For  all  of  it  we  there  have  the  whole,  i.  e.  the  whole 
human  race.  The  same  thing  seems  to  be  intended  by  the  more 
obscure  phrase,  all  of  it,  in  which  the  pronoun  may  refer  to 


PSALM   LIIl.  21 

man^  in  tlie  collective  sense  of  mankind  or  the  human  race.  The 
idea  of  departure  from  God,  apostasy,  is  expressed  in  the  parallel 
places  by  two  verbs  almost  identical  in  form  (^D  and  no),  the  one 
of  which  means  properly  to  turn  aside  and  the  other  to  turn 
back. 

5  (4.)  Do  they  not  know — (these)  workers  of  iniquity — 
eating  my  people  (as)  t/iey  eat  bread — (and  on)  God  call  not  ? 
See  above,  on  Ps.  xiv.  4.  The  only  variation  here,  besides  the 
change  of  the  divine  name  which  has  been  already  mentioned,  is 
the  omission  of  the  all  before  wo?-kers  of  iniquity.  This  has  been 
noted  by  some  critics  as  the  only  case  in  which  the  language  of 
the  fourteenth  psalm  is  stronger  than  the  parallel  expression  of 
the  fifty- third. 

6  (5.)  There  have  they  feared  a  fear^  because  God  hath 
scattered  the  bones  of  thy  besieger  ;  thou  hast  put  {them)  to  shame^ 
because  God  hath  rejected  them.  See  above,  on  Ps.  xiv.  5,  6. 
The  design  to  strengthen  the  expression  is  particularly  clear  in 
this  case,  where  two  verses  are  compressed  into  one,  and  the  other 
changes  all  enhance  the  emphasis.  Thus  instead  of  a  general 
assurance  of  divine  protection,  God  is  in  the  righteous  generation^ 
we  have  here  a  description  of  their  enemies'  destruction,  in  the 
most  poetical  and  striking  terms,  God  hath  scattered  the  bon^s  of 
thy  besieger^  literally,  thy  encamper,  him  that  encampeth  against 
thee.  So  too  instead  of  the  complaint,  that  the  wicked  treat  the 
faith  of  pious  sufferers  with  contempt — the  counsel  of  the  sufferer 
ye  will  shame  because  Jehovah  is  his  refuge — we  have  here  the 
tables  turned  upon  the  scoffers  by  the  scorn  both  of  God  and 
man — thou  hast  put  to  shame  (the  individuals  included  in  the 
collective  phrase  thy  besieger),  because  God  has  rejected  them.,  an 
act  implying  both  abhorrence  and  contempt.  In  this,  which  is 
by  far  the  most  considerable  variation  of  the  two  editions,  the 
existence  of  design  is  so  apparent,  that  th«  supposition  of  an  in- 


22  PSALM  LIV. 

advertent  or  fortuitous  corruption  seems  preposterous.  So  far 
are  the  two  psalms  from  being  contradictory  or  even  inconsistent, 
that  they  might  be  sung  together,  by  alternate  or  responsive 
choirs,  with  the  happiest  effect.  Nothing  can  be  more  natural, 
therefore,  than  the  supposition  that  David  gave  the  psalm  this 
new  shape,  to  express  the  same  essential  feelings  in  a  higher  degree 
and  a  more  emphatic  form. 

7  (6.)  TT7w  will  give  out  of  Zion  salvations  (to)  Israel — in 
God'^s  returning  {to)  the  captivity  of  his  people — let  Jacob  exult, 
let  Israel  joy  !  See  above,  on  Ps.  xiv.  7.  The  only  variations 
are  the  change  of  Jehovah  to  Elohim,  and  of  the  singular 
salvation  to  its  plural,  denoting  variety  and  fulness.  See  above, 
on  Ps.  xviii.  51  (50.)  The  exact  translation  is,  salvations  of 
Israel,  and  the  meaning  of  the  next  clause,  '  when  God  revisits, 
(or  in  God's  revisiting)  his  captive  people.' 


PSALM    L  I  Y . 


1.  To  the  Chief  Musician.  .  With  (or  on)  stringed  instruments. 
A  didactic  psalm.  By  David.  This  is  the  title  of  Ps.  iv,  but 
with  a  change  of  the  generic  term  mizmor  to  the  specific  one 
maschil.  See  above,  on  Ps.  liii.  1.  According  to  t^ome  modern  in- 
terpreters, the  plural  neginoth  does  not  denote  a  plurality  of  stringed 
instruments,  but  simply  that  kind  of  music,  with  its  complex 
variety  of  tones.  The  psalm  consists  of  a  prayer  for  deliverance 
from  wicked  enemies^  vs.  3 — 5  (1 — 3),  with  a  confident  antici- 


PSALM  LIV.  23 

pation  of  success  and  a  promise  of  thanksgiving,  vs.  6 — 9  (4 — 7.) 
As  to  the  numbering  of  the  verses,  see  above,  on  Ps.  li.  1 .  lii  1. 

2.  Ill  the  coming  of  the  ZiphiteSj  and  they  said  to  Saul^  {Is) 
not  David  hiding  himself  with  us  ?  The  verse  gives  the  histori- 
cal occasion  of  the  composition,  in  the  same  form  as  in  the  titles 
of  Ps.  li  and  lii.  Such  an  occurrence  is  twice  recorded  in  the 
history,  1  Sam.  xxiii.  39.  xxvi.  1.  The  verbal  coincidence  is 
greater  in  the  first  case.  The  words  of  the  Ziphites  seem  to 
have  been  remembered  on  account  of  some  peculiarity  in  the 
expression,  perhaps  the  use  of  the  reflexive  participle  (^Pi?iD!0) 
which  remains  unchanged  in  all  three  places,  the  earliest  of 
which  is  probably  the  one  before  us.  The  interrogation  im- 
plies surprise  that  Saul  should  be  ignorant  of  what  was  so  noto- 
rious. Hiding  himself^  now  engaged  in  doing  so,  not  merely 
wont  to  do  so,  or  already  hidden.  With  us,  among  us,  or  in  our 
land,  i.  e.  the  wilderness  or  pasture-ground  of  Ziph,  (1  Sam. 
xxiii.  14,  15,)  in  or  near  which  was  a  town  of  the  same  name 
(Josh.  XV.  55,  2  Chron.  xi.  8,)  the  ruins  of  which  are  thought 
to  be  still  visible,  not  far  from  what  the  natives  call  Tell  Ziph  or 
the  Hill  of  Ziph.     (Robinson's  Palestine,  II.  191.) 

3  (1.)  Oh  God,  by  thy  name  save  me,  and  by  thy  might  thou 
wilt  judge  me.  The  insensible  transition  from  the  imperative  to 
the  future  shows  the  confidence  with  which  the  prayer  is  offered. 
By  thy  name,  i.  e.  the  exercise  of  those  perfections  which  have 
been  already  manifested.  See  above,  on  Ps.  lii.  11  (9.)  That 
it  is  not  a  mere  periphrasis  for  God  himself,  is  clear  from  the 
parallel  expression,  might  or  power.  Judge  me,  do  me  justice, 
vindicate  my  innocence,  by  saving  me  from  spiteful  enemies  and 
false  accusers.     See  above,  on  Ps.  vii.  9  (8.)  xxvi.  1. 

4  (2.)  Oh  God,  hear  my  prayer,  give  ear  to  the  sayings  of 
my  mouth.     See  above,  on  Ps.  iv.  2  (1.)  v.  2  (1.) 


24  PSALM    LIV. 

5  (3.)  For  strangers  are  risen  wp  against  me ^  a'nd  oppressors 
seek  my  soul  (or  life)  ;  they  have  not  set  God  lefore  them.  Selah. 
To  the  earnest  petitions  in  the  two  preceding  verses,  he  now  adds 
a  particular  description  of  his  danger.  Strangers.,  not  foreigners, 
but  aliens  in  spirit,  both  to  him  and  to  Jehovah,  with  special  re- 
ference to  Saul.  See  below,  on  Ps.  cxx.  5.  Oppressors.,  perse- 
cutors, tyrants.  The  original  expression  implies  the  possession  of 
power  and  its  lawless  exercise.  See  above,  on  Ps.  xxxvii.  35. 
Not  to  set  God  before  them  is  to  act  as  if  they  did  not  remem- 
ber or  believe  in  his  existence  and  his  presence.  The  Selah  indi- 
cates a  pause  of  indignation  and  abhorrence.  See  above,  on  Ps. 
Hi.  5  (3.) 

6  (4  )  Behold,  God  (is)  a  helper  for  me  ;  the  Lord  is  among 
the  upholders  of  my  soul.  From  the  party  of  his  enemies  he 
looks  to  that  of  his  defenders,  and  joyfully  recognizes  God,  not 
merely  with,  but  i^i  (the  midst  of)  them,  among  them.  The  be- 
hold is  expressive  of  surprise,  and  at  the  same  time  of  a  perspi- 
cacious faith.  With  the  form  of  expression  in  the  first  clause, 
compare  Ps.  xxx.  11  (10)  ;  with  the  second  Ps.  cxviii.  7.  Judg. 
xi.  35.  The  upholders  of  his  soul  are  the  defenders  of  his  life 
against  those  who  seek  it.  See  above,  v.  5  (3.)  Adhonai.,  the 
divine  name  properly  translated  ior^,  because  expressive  of  Grod's 
sovereignty.  It  is  peculiarly  appropriate  here,  where  he  is  claim- 
ing God  as  his  protector. 

7  (5.)  The  evil  shall  returii  to  my  enemies;  in  thy  truth  de- 
stroy them.  The  future  here  runs  into  the  imperative,  as  the 
imperative  does  into  the  future,  in  v.  3  (1)  above.  The  impera- 
tive in  this  case  is  only  a  stronger  form  of  prediction.  The  evil., 
which  they  mean  to  do  me.  Return  to  or  upon  them,  i.  e.  shall 
befall  themselves.  See  above,  on  Ps.  vii.  17  (16.)  This  is  the 
sense  required  by  the  reading  in  the  text  (m'lTi'i),  which  the  mo- 
dern critics  commonly  regard  as  the  most  ancient.     The  mar- 


PSALM    LIV,  25 

ginal  or  masoretic  reading  {^^'^-^)  must  be  rendered,  he  ivill  cause 
to  return^  repay,  requite.  T/iy  trulk,  the  truth  of  thy  promises 
and  threateniiigs,  thy  veracity.  See  above,  on  Ps.  xxx.  10  (9.) 
The  certain  foresight  of  the  doom  of  the  wicked,  which  is  ex- 
pressed in  the  first  clause,  makes  the  prayer  (if  such  it  be  con- 
sidered) in  the  first  clause,  a  mere  iteration  of  the  previous 
threatening.  A  prayer  that  God  will  do  what  we  are  certain  that 
he  will  do  can  be  little  more  than  an  exjDression  of  that  certainty. 
See  above,  on  Ps.  v.  11  (10.) 

8  ( 6 )  Wiih  a  free-will-ojferi7ig  will  I  sacrifice  unto  tkee  ;  I 
will  'praise,  thy  name^  Jehovah^  for  it  is  good.  In  the  confident 
assurance  of  a  favourable  answer  to  his  prayer,  he  promises  a  suit- 
able acknowledgment.  See  above,  on  Ps.  v.  8  (7.)  K  free-will 
or  voluntary  offering ^  as  opposed  to  one  prescribed  by  law,  not  to 
one  rendered  obligatory  by  a  vow,  for  then  a  voluntary  oiFering 
would  in  this  case  be  impossible.  The  Hebrew  word  is  the  tech- 
nical term  applied  to  such  an  offering  in  the  Law.  See  Lev.  vii. 
16.  xxii.  23,  and  compare  Ex.  xxv.  2.  xxxv.  29,  Num.  xv.  3. 
With  the  last  clause  compare  Ps.  lii.  11  (9.) 

9  (7.)  For  out  of  all  distress  he  hath  delivered  me^  and  on  my 
enemies  my  eye  has  looked.  In  his  confident  assurance  of  a  favour- 
able issue,  he  speaks  of  it,  though  future,  as  already  past.  The 
sudden  change  of  person  may  be  avoided  by  translating  the  first 
verb,  it  (i,  e.  thy  name)  has  delivered  me^  according  to  the  prayer 
in  V.  3  ( 1 . )  My  eye  has  looked  or  gazed^  with  an  implication  of 
delight,  or  at  least  of  acquiescence,  which  is  commonly  conveyed 
by  this  construction.  See  above,  on  Ps.  1.  23.  This  kind  of  sat- 
isfaction in  the  execution  of  God's  threatenings  is  sinful  only 
when  combined  with  selfish  malignity.  Apart  from  this  corrupt 
admixture,  it  is  inseparable  from  conformity  of  will  and  coin- 
cidence of  judgment  with  God.  The  same  kind  and  degree  of 
acquiescence  which  is  felt  by  holy  angels  in  heaven  may  surely  be 

2 


26  PSALM   LV. 

expressed  by  saints  on  earth,  especially  in  their  collective  capa- 
city as  a  church,  in  whose  name  the  psalmist  is  here  speaking, 
and  not  merely  in  his  own  or  that  of  any  other  individual. 


PSALM    L  Y. 

1.  To  the  Chief  Musician.  With  (or  on)  stringed  instruvients, 
A  Didactic  Psalm.  By  David.  The  psalm  is  designated  as  a 
Maschil^  because  it  might  at  first  sight  seem  to  have  relation 
merely  to  a  case  of  personal  maltreatment  and  distress,  whereas 
it  is  a  general  description  of  the  sufferings  of  God's  people,  or 
the  righteous  as  a  class,  at  the  hands  of  false  friends  and  malig- 
nant enemies.  Although  there  seem  to  be  allusions  to  the 
writer's  own  experience,  in  the  times  both  of  Saul  and  Absalom, 
the  whole  description  can  be  applied  exclusively  to  neither.  The 
only  natural  division  of  the  psalm  is  the  one  suggested  by  the 
fact,  that  in  the  first  part  the  sufferer  complains  of  his  enemies 
in  general,  vs.  2 — 12  (1 — 11)  ;  in  the  second,  he  singles  out  the 
case  of  one  who  had  seemed  to  be  his  friend,  but  treacherously 
turned  against  him,  vs.  13 — 16  (12 — 15)  ;  in  the  third,  he  con- 
fidently anticipates  his  own  deliverance  and  the  destruction  of  his 
enemies,  vs.  17 — 26  (16 — ^25.) 

2(1.)  Give  ear,  oh  God,  to  my  prayer,  and  hide  not  thyself 
from  my  supplication.  This  is  the  general  introductory  petition, 
which  is  afterwards  amplified  and  rendered  more  specific.  The 
last  word  strictly  means  a  cry  or  prayer  for  mercy.  See  above,  on 
Ps.  vi.  10  {9.)  To  hide  one's  self  is  an  expression  used  in  the  Law 


PSALM   LV.  27 

to  describe  the  act  of  wilfully  withholding  aid  from  one   who 
needs  it.     See  Deut.  xxii.  1 — 4,  and  compare  Isai.  Iviii.  7. 

3  (2.)  Hearken  to  me  and  answer  me;  I  will  give  loose  to  my 
thought^  and  I  will  make  a  noise.  The  first  verb  means  to  attend^ 
especially  to  one  speaking,  to  listen,  to  hearken.  See  above,  on 
Ps,  V.  3  (2.)  X.  17.  xvii.  1.  Answer  or  hear^  in  the  sense  of 
receiving  a  prayer  favourably.  See  above,  on  Ps.  iii.  5  (4.) 
xxxviii.  16  (15.)  The  literal  translation  of  the  next  words  is,  I 
will  suffer  to  wander  in  iny  thinkings  i.  e.  I  will  let  my  mind  wan- 
der, or  my  thoughts  rove  as  they  will.  He  is  resolved  not  only 
to  think  freely  but  to  express  his  thoughts  aloud.  The  same  use 
of  the  Hebrew  verb  occurs  in  Micah  ii.  12.  The  thinking  or 
meditation  here  meant  is  reflection  on  his  sufferings,  to  which  the 
Hebrew  verb  is  specially  applied.  With  the  whole  verse,  and 
with  this  clause  in  particular,  compare  Job  vii.  11. 

4  (3.)  From  the  voice  of  the  enemy ^  from  before  the  persecution 
of  the  wicked  ;  for  they  will  shake  over  me  i7iiquity^  and  in  wrath 
ivill  oppose  me.  He  now  declares  from  what  his  distress  arises. 
The  preposition,  in  Hebrew  as  in  English,  has  a  causal  meaning, 
or  at  least  suggests  a  relation  of  cause  and  eflfect.  From  the 
voice,  i.  e.  because  of  it.  From  before  or  from  the  face  conveys 
the  same  idea  still  more  strongly,  by  a  kind  of  personification  of 
the  evil  dreaded.  Persecution  of  the  wicked :  compare  the  oppres- 
sion of  the  enemy,  in  Ps.  xlii.  10  (9.)  Shake  over  me,  or  cause 
to  slide  upon  me,  a  striking  figure  for  the  wilful  infliction  of  evil 
on  another.  Iniquity  may  here  be  put,  as  it  sometimes  is,  for 
active  wickedness  towards  others,  the  cause  of  sufiering  rather 
than  sufiering  itself.  With  this  clause  compare  Ps.  xli.  9  (8.) 
Oppose  me,  be  my  adversaries,  whether  in  the  way  of  resistance 
or  assault.  The  Hebrew  verb  is  a  cognate  form  to  that  from 
which  comes  Satan  or  the  Adversary. 


28  PSALM   LV. 

5  (4.)  My  heart  writhes  in  the  midst  of  me,  mid  terrors  of  death 
have  fallen  upon  me.  The  future  form  of  the  first  verb  hnplies 
an  apprehension  that  the  pain  will  continue  and  be  permanent. 
In  the  midst  of  me.,  inside  of  me,  within  me.  He  is  not  merely 
involved  in  outward  troubles,  but  pained  at  heart.  Terrors  of 
death  might  be  strictly  understood  as  meaning  fear  or  dread  of 
death  ;  but  it  agrees  better  with  the  strong  figurative  language  of 
the  first  clause,  to  take  it  in  the  sense  of  deadly,  mortal  terrors. 
An  analogous  expression  is  death-shade  or  shadow  of  death.  See 
above,  on  Ps.  xxiii.  4.  xliv.  20  (19.)  The  figure  of  falling  neces- 
sarily suggests  the  idea  of  infliction  by  a  superior  power. 

6  (5.)  Fear  ami  trembling  enter  into  me,  and  horror  hath  cov- 
ered me.  The  future  in  the  first  clause  represents  the  action  as 
not  yet  completed,  and  might  be  rendered,  they  are  entering  or 
about  to  enter.  The  Hebrew  verb  with  this  preposition  denotes 
more  than  come  upon  ;  it  describes  the  terror  as  not  only  on  hira 
but  within  him.  The  word  translated  horror  is  a  stronger 
synonyme  of  tremhling^  and  might  be  translated  shuddering  or  a 
shudder.     Covered  me,  i.  e.  overspread  or  overwhelmed  me. 

7  (6.)  And  I  said,  icho  will  give  me  a  pinion  like  the  dove  ?  / 
will  fly  away  and  he  at  rest.  This  is  equivalent  to  saying,  if  I 
had  the  pinions  of  a  dove,  I  would  fly  away,  etc.  Who  will 
give  is  an  idiomatic  optative  expression,  tantamount  to  saying, 
oh  that  I  had,  etc.  See  above,  on  Ps.  xiv.  7.  The  word  trans- 
lated pillion  properly  denotes  the  penna  major  or  flag-feather  of  a 
bird's  wing,  and  is  here  put  poetically  for  the  wings  themselves. 
The  two  last  verbs  are  in  the  paragogic  or  augmented  form,  ex- 
pressing strong  desire  or  settled  purpose.  See  above,  on  Ps.  ii.  3. 
The  last  verb  usually  means  to  divcll,  but  has  either  the  primary 
or  secondary  sense  of  reposing,  resting.  See  above,  on  Ps.  xxxvii. 
3.  The  first  verb  is  immediately  dependent  on  the  last  of  the  pre- 
ce  ling   verse,  a  grammatical  relation  which  may  be  expressed 


PSALM   LV.  29 

thus  in  our  idiom :    '  horror  hath   covered  me   so  that   I  say, 
etc' 

8  (7.)  Loj  I  will  wander  far^  I  will  lodge  in  the  wilderness. 
Selah.  The  lo  or  behold  is  tantamount  to  pointing  with  the  finger, 
or  to  saying  there !  see  there  !  The  next  phrase  is  highly  idiomatic 
and  literally  means,  '  I  will  make  remote  to  wander.'  To  lodge 
is  here  to  take  up  one's  abode,  to  dwell,  as  in  Ps.  xxv.  13.  The 
wilderness^  not  necessarily  a  barren  desert,  but  an  uninhabited 
region,  the  essential  idea  here  being  that  of  separation  from 
human  society,  a  strong  though  indirect  mode  of  affirming  its 
extreme  corruption.  The  strength  of  the  feeling  which  23rompted 
this  desire  is  indicated  by  a  solemn  pause. 

9  (8.)  /  li'ill  hasten  my  escape  from  rushing  wind^  from 
tejiijpest.  Another  construction  of  the  first  clause  makes  the  verb 
intransitive  and  the  noun  a  local  one,  as  indicated  by  its  form,  I 
icill  hasten  [to)  my  refuge.  It  is  better,  however,  to  give  the 
hiphil  verb  its  proper  meaning,  and  nouns  of  the  form  here  used 
denote  not  only  the  place  of  action  but  the  act  itself.  My  escape^ 
literally,  an  escape  for  me  or  for  myself.  The  preposition  in  the 
last  clause,  though  it  properly  means /ro»«,  is  constantly  employed 
in  Hebrew  to  denote  or  indicate  comparison.  If  thus  explained 
in  this  case,  it  would  make  the  clause  descriptive  of  the  speed 
with  which  he  wishes  to  escape,  more  than  the  rushing  wind  and 
tempest.  This  sense  is  preferred  by  some  interpreters ;  but  the 
other  is  more  obvious  and  simple,  and  is  also  recommended  by 
the  frequent  representation  of  calamity  under  the  figure  of  a 
storm  or  tempest,  which  would  hardly  have  been  joined  with  that 
of  wind,  if  the  only  idea  meant  to  be  conveyed  had  been  that  of 
great  velocity. 

10  (9.)  Destroy.,  oh  Lord^  divide  thdr  tongue;  for  I  havi 
seen  violence  and  strife  in  tJie  city.     The  first  word  properly  means 


30  PSALM    LV. 

swallow  uf.  See  above,  on  Ps.  xxi.  10  (9.)  The  object  to  be 
supplied  is  not  their  tongue  but  themselves.  Divide  their  tongue^ 
i.  e.  confound  their  speech  or  make  it  unintelligible,  and  as  a 
necessary  consequence  confound  their  counsels.  There  is  obvious 
reference  to  the  confusion  of  tongues  at  Babel  (Gen.  xi.  7 — 9), 
as  a  great  historical  example  of  the  way  in  which  God  is  accus- 
tomed and  determined  to  defeat  the  purposes  of  wicked  men  and 
execute  his  own.  The  word  translated  cruelty  denotes  violent 
injustice,  or  injustice  accompanied  by  violence.  See  above,  on 
Ps.  vii.  17  (16.)  In  the  city  is  supposed  by  some  to  mean 
nothing  more  than  among  men,  in  human  society  ;  but  the  words 
could  hardly  fail  to  suggest  to  any  Hebrew  reader  the  idea  of  the 
holy  city,  as  the  place  directly  meant,  although  the  words  them- 
selves may  be  applied  to  any  other  place  where  the  same  state  of 
things  exists. 

11  (10.)  Day  and  night  they  will  surround  her  on  her  walls  ; 
and  iniquity  and  troiible  {will  be)  in  the  midst  of  her.  The 
Violence  and  Strife  of  the  preceding  verse  are  here  personified  as 
a  besieging  enemy.  At  the  same  time  the  interior  is  occupied  by 
Iniquity  and  Trouble,  no  less  formidable  enemies.  Her  walls.,  those 
of  the  city  mentioned  in  the  foregoing  verse.  Iniquity  and  trouble 
are  here,  and  often  elsewhere,  put  together  as  cause  and  efi'ect,  the 
last  denoting  the  distress  or  trouble,  which  the  wickedness  of  one 
man  brings  upon  another.     See  above,  on  Ps.  vii.  15  (14.) 

12  (11.)  Mischiefs  {are)  in  the  midst  of  her,  and  from  her 
street  will  not  depart  oppression  and  deceit.  The  first  word  in 
Hebrew  necessarily  suggests  the  two  ideas  of  calamities  and 
crimes.,  i.  e.  calamities  occasioned  by  the  crimes  of  others.  See 
above,  on  Ps.  v.  10  (9.)  xxxviii.  13  (12.)  Hi.  4,9  (2,  7.)  The 
word  translated  street  denotes  a  wide  place  and  is  specially  applied 
to  the  square  or  open  space  surrounding  the  gates  of  oriental 
cities,  and  used  both  for  markets  and  for  courts  of  justice.     See 


PSALM   LV. 


31 


Neb.  viii.  1,  3,  16.  The  word  therefore  very  nearly  corresponds 
to  the  Greek  agora  and  the  Latin  forum^  and  may  be  here  used 
to  suggest  the  idea  both  of  legal  and  commercial  malfeasance. 
Neither  their  markets  nor  their  courts  are  ever  free  from  these 
two  forms  of  gross  injustice,  namely,  fraud  and  violence. 

13  (12.)  For  (it  is)  not  an  enemy  (that)  will  revile  me ^  ^he 
would  I  hear  it ;  {it  is)  not  one  hating  me  (that)  has  magnified 
(himself)  against  7?ie,  else  would  I  hide  myself  from  him.  The 
Hebrew  word  answering  to  else^  is,  in  both  these  cases,  the  usual 
copulative  particle,  and  the  original  construction  seems  to  be, 
and  (if  it  is)  I  will  hear  ity  and  (if  it  is)  I  will  hide  myself.  See 
above,  on  Ps.  li.  IS  (16.)  The  act  of  reviling  here  includes  both 
calumny  and  insult.  The  future  in  the  first  clause  suggests  the 
idea  of  an  indignity  or  injury  about  to  be  endured.  As  if  he  had 
said,  '  when  I  go  forth  among  my  neighbours,  it  is  not  my  open 
enemy  that  will  malign  me.'  But  that  such  treatment  had 
already  been  experienced,  is  intimated  by  the  preterite  of  the  last 
clause.  The  verb  to  magnify  is  here  used  reflexively  or  absolutely, 
as  in  Ps.  xxxv.  26.  xxxviii.  15  (16.)  There  is  no  need  there- 
fore of  supposing  an  ellipsis  or  identifying  this  form  of  expression 
with  the  one  in  Ps.  xli.  10  (9.)  Hide  myself^  literally  he  hidden; 
but  the  passive  forms  in  Hebrew  not  unfrequently  imply  a  reflex 
act,  like  the  middle  voice  in  Greek.  The  negation  in  this  verse 
is  of  course  not  absolute  but  relative,  and  must  be  qualified  by 
due  regard  to  the  circumstances  of  the  case.  That  he  was  re- 
proached and  threatened  by  avowed  enemies,  is  not  only  a 
frequent  subject  of  complaint  elsewhere,  but  sufficiently  implied 
in  V-  4  (3)  above.  The  true  solution  of  this  seeming  contradic- 
tion is,  that  he  here  passes  from  a  general  description  of  the 
prevalent  iniquity  to  a  particular  case,  in  which  his  feelings  were 
personally  interested.  In  this  particular  case,  it  was  not  an  open 
enemy  that  slandered  or  insulted  him.  It  is  therefore  as  if  he 
had  said,  '  but  it  is  not  of  this  open  and  unblushing  wickedness 


32  PSALM    LV. 

that  I  especially  complain,  but  rather  of  the  perfidy  of  false 
friends.'  Thus  understood,  the  verse,  instead  of  contradicting  v. 
4  (3),  presupposes  what  is  there  affirmed. 

14  (13.)  But  thou.,  a  man  mine  equal j  my  associate^  7ny  ac- 
quaintance. It  is  a  striking  illustration  of  the  difference  between 
the  Hebrew  and  Eno^lish  idiom,  that  the  former  uses  and  at  the 
beginning  of  this  sentence,  where  in  English  hut  is  absolutely 
indispensable.  The  word  for  man  is  that  denoting  frailty  and 
mortality.  See  above,  on  Ps.  viii.  5  (4.)  ix.  20,  21  (i9,  20.) 
X.  18.  But  it  seems  to  be  used  here  without  any  emphasis,  in 
simple  apposition  with  what  follows,  or  as  a  vocative,  thou.,  oh 
maUy  mine  equal.  This  last  expression  is  in  Hebrew,  according 
to  my  valuation^  the  noun  being  a  technical  term  of  the  Mosaic 
Law,  denoting  the  official  estimation  of  the  priest,  in  certain 
cases  of  redemption  or  pecuniary  penalty.  See  Lev.  v.  15,  18. 
xxvii.  12.  The  whole  phrase  here  employed  is  understood  by 
some  to  mean  one  whom  I  value.,  i.  e.  highly,  or  more  specifically, 
one  whom  I  value  as  myself.  More  probably,  however,  it  means 
one  who  is  (or  may  be)  estimated  at  the  same  rate  with  myself, 
which  is  precisely  the  idea  conveyed  by  the  common  version,  my 
equal,  one  of  my  own  rank  and  circle,  my  associate.  This 
last  is  the  sense  put  by  the  modern  interpreters  on  the  next 
word  in  Hebrew.  The  old  translation  (guide)  rests  on  a  doubt- 
ful etymology,  and  the  authority  of  the  ancient  versions.  (LXX. 
r)y£f^(hv.  Vulg.  dux.)  Acquaintance  seems  to  be  a  weaker  ex- 
pression than  the  others  ;  but  the  Hebrew  word  always  implies 
very  intimate  association.  See  above,  Ps.  xxxi.  12  (11),  and 
below,  Ps.  Ixxxviii.  9,  19  (8,  18.) 

15  (14.)  (  With)  whom  we  take  sweet  counsel ;  in  the  house  of 
God  we  march  ivith  noise.  The  future  forms  can  only  be  ac- 
counted for  by  supposing  that  he  here  anticipates  a  violation 
of  the  laws  of  friendship  which  had  not  yet  visibly  occurred.     The 


PSALM    LV.  33 

false  friend,  of  whom  he  is  complaining,  seems  to  be  one  with 
whom  he  was  still  intimate,  but  whose  defection  he  clearly  fore- 
saw. As  if  he  had  said,  *  with  this  man  I  must  still  continue  to 
be  associated,  although  he  is  eventually  to  betray  me.'  In  this 
particular,  the  case  described  resembles  that  of  our  Lord  and 
Judas  Iscariot,  which  may  indeed  be  considered  as  included  in 
the  general  description.  The  form  of  the  first  clause  is  idio- 
matic and  peculiar :  who  (or  as  to  whom)  together  we  loill  sweeten 
counsel^  or  rather  confidential  intercourse.  See  above,  on  Ps. 
XXV.  14.  The  other  clause  may  possibly  mean,  we  march  to  the 
house  of  God.  But  the  strict  sense  of  the  particle  may  be 
retained  and  the  whole  referred  to  solemn  processions  within  the 
sacred  enclosure  or  court  of  the  tabernacle.  With  noise,  i.  e. 
with  festive  tumult.     See  above,  on  Ps.  xlii.  5  (4.) 

16  (15.)  Desolations  (are)  upon  them  !  They  shall  go  doion 
to  Sheol  alive  !  For  evils  are  in  their  dwellings^  in  their  heart. 
The  optative  form  given  to  this  sentence  in  most  versions  is  en- 
tirely gratuitous.  All  that  the  Hebrew  words  express  is  a  con- 
fident anticipation.  The  common  version  of  the  first  words  {let 
death  seize  upon  them)  is  founded  on  the  masoretic  reading  (J^'^'^'] 
t\^l2)  •  but  the  best  critics  now  prefer  the  older  reading  in  the 
text  (ni^'^ffi'^.),  which,  instead  of  a  verb  and  a  singular  noun,  ex- 
hibits one  noun  in  the  plural  number,  meaning  desolations,  and 
agreeing  with  the  substantive  verb  understood.  Upon  them, 
hovering  or  impending  over  them.  Sheol,  the  grave,  the  state 
of  the  dead,  the  wide  old  English  sense  of  hell.  See  above,  on 
Ps.  vi.  6  (5.)  There  is  an  obvious  allusion  to  another  great 
historical  type  of  God's  retributory  judgments,  the  destruction 
of  Korah  and  his  company,  who  tcent  doivn  alive  into  the  pit. 
Num.  xvi.  33.  The  word  quick,  in  the  common  English  version 
of  this  sentence,  is  an  adjective  synonymous  with  living  or  alive, 
and  not  an  adverb  meaning  soon  or  siciftly.  Evils,  i.  e.  evil 
deeds  and  evil  thoughts.     In  their  heart,  or  inside,  inner  part,  as 


34  PSALM   LV. 

in  Ps.  V.  10  (9.)  xlix.  12  (11.)     This  is  a  much  better  sense 
than  m  the  midst  of  themy  among  them. 

17  (16.)  /  to  God  toill  call^  and  Jehovah  will  save  me.  The 
pronoun  is  emphatic,  I  on  my  part.  While  they  are  brought  to 
desolation  and  to  death,  I,  on  the  contrary,  will  call  to  God.  If 
the  use  of  two  divine  names  has  any  significance  beyond  the  re- 
quisitions of  the  parallelism,  the  meaning  may  be,  ^  I  will  call  to 
God,  and  as  the  covenant  God  of  Israel  he  will  save  me.'  Com- 
pare Ps.  xviii.  4  (3.) 

18  (17.)  Evening  and  morning  and  noon  I  will  muse  and 
murmur — and  he  has  heard  my  voice.  The  first  clause  is  sup- 
posed by  some  to  prove  that  the  observance  of  three  stated  hours 
of  prayer  was  as  old  as  David  ;  others  suppose  the  observance  to 
have  been  suggested  by  the  clause  itself.  But  the  natural  and  ob- 
vious division  of  the  day  here  mentioned  may  have  given  occasion 
both  to  the  clause  and  the  observance.  Muse  and  murmur  is  a 
combination  descriptive  of  prayer,  both  as  mentally  conceived 
and  audibly  expressed.  Murinur  is  perhaps  not  strong  enough 
to  convey  the  full  sense  of  the  Hebrew  verb,  which  elsewhere 
means  to  make  a  loud  noise.  See  above,  on  Ps.  xlii.  6,  12 
(5,  11)  xlvi.  4,  7  (3,  6.)  The  assimilation  or  confusion  of  the 
tenses  in  this  verse  by  some  translators  is  not  only  arbitrary  but 
injurious  to  the  sense.  What  is  mentioned  in  the  first  clause  as 
still  future  is  recorded  in  the  last  clause  as  already  past.  As  if 
he  had  said,  '  thus  did  I  resolve  to  pray,  and  now  my  prayer  has 
been  already  made  and  answered.'  Such  transitions  are  among 
the  characteristic  beauties  of  the  Psalter,  and  ought  not  to  be 
gratuitously  sacrificed,  still  less  at  the  expense  of  violating 
usage  and  the  rules  of  grammar. 

19  (18.)  He  redeemed  in  peace  my  soul  from  the  war  against 
me.ffor  many  were  with  me.     In  peace  or  with  peace ^  as  the  result 


PSALM  LV.  3^ 

of  this  redemption.  Against  me,  literally,  to  me^  the  war  that 
was  to  me,  that  I  had.  The  last  clause,  to  an  English  ear,  con- 
veys the  idea  that  his  friends  or  champions  were  many  ;  but  the 
meaning  of  the  Hebrew  is  directly  opposite,  loith  me  being  used 
in  such  connections  to  denote  a  relation  of  hostility,  as  we 
speak  of  j&ghting,  quarrelling,  contending  with  one.  In  either 
case,  the  particle  expresses  really  no  more  than  joint  or  simul- 
taneous action,  the  idea  of  enmity  or  opposition  being  gathered 
from  the  context.  The  literal  translation  of  the  last  clause  is, 
in  many  icere  (those)  with  me^  i.  e.  consisting  in  many.  The  ad- 
verse party  was  composed  of  many  individuals.  This  usage  of 
the  in  is  strictly  appropriate  only  to  numerals.  See  Deut.  x.  22. 
xxviii.  62. 

20  fl9.)  God  icill  hear  and  answer  them,  and  (He)  inhabiting 
antiquity  (will  hear  and  answer  those)  to  whom  there  are  no 
changes,  and  (who)  fear  not  God.  As  he  has  heard  me  in 
mercy,  so  will  he  hear  them  in  wrath.  As  he  has  answered  my 
prayer  in  the  way  described  above,  v.  19  (18),  so  will  he  answer 
them  in  the  way  described  below,  v.  24  (23.)  In  this  case, 
what  is  heard  and  answered  is  not  prayer,  but  the  voice  of  the 
en£my,  v.  4  (3),  and  his  malignant  slanders,  v.  13  (12.)  In- 
habiting antiquity,  or  as  the  English  Bible  phrases  it,  he  that 
abideth  of  old.  The  first  Hebrew  verb  however  could  not  fail  to 
suggest  its  primary  meaning,  which  is  to  sit,  and  more  especially 
to  sit  enthroned,  as  a  sovereign  and  a  judge.  See  above,  on  Ps. 
ix.  5,  12  (4,  11.)  The  phrase  may  therefore  be  said  to  repre- 
sent God  as  having  been  a  king  and  a  judge  from  the  remotest 
antiquity.  The  last  clause  is  by  some  supposed  to  mean,  that  the 
persons  here  referred  to  undergo  no  moral  change,  but  still  per- 
sist in  their  refusal  to  fear  God  ;  by  others,  that  they  undergo  no 
outward  changes,  no  vicissitudes  of  fortune,  and  for  that  reason 
will  not  fear  him.  But  as  the  word  translated  changes  is  repeat- 
edly employed  by  Job  in  a  military  sense,  to  signify  either   an 


3(5  PSALM    LV. 

alternate  service,  as  for  instance  in  relieving  guard,  or  a  succes- 
sion in  the  service,  as  when  one  corps  is  disbanded  and  another 
takes  its  place,  some  of  the  best  interpreters  suppose  this  clause 
to  mean  that  those  enlisted  in  this  evil  warfare  have  no  such 
reliefs  or  discharges  to  expect,  but  must  continue  in  the  unremit- 
ted service  of  sin,  and  as  a  necessary  consequence  cannot  fear 
God.  The  grammatical  structure  of  the  whole  verse  is  peculiar 
and  can  be  made  intelligible  only  by  supplying  the  ellipses. 

21  (20.)  He  has  stretched  out  his  hands  against  his  allies  ;  he 
has  profaned  his  covenant.  This  might  seem  at  first  sight  to  refer 
to  God  ;  but  such  a  reference,  if  not  forbidden  by  the  nature  of 
the  acts  alleged,  would  be  at  variance  with  the  subsequent  con- 
text, where  the  subject  is  undoubtedly  the  wicked  enemy.  The 
sudden  change  of  number  is  in  strict  accordance  with  the  usage 
of  the  Psalmists  in  speaking  of  their  enemies,  or  in  this  case  may 
arise  from  the  same  cause  as  in  v.  13  (12)  above.  See  above, 
on  Ps.  X.  10.  The  word  translated  allies  is  the  plural  of  one 
meaning  peace,  but  seems  to  be  poetically  used  here  to  denote 
those  at  peace  with  him,  his  friends  or  allies.  Compare  the 
analogous  expressions  in  Ps.  vii.  5  (4.)  xli.  10  (9.)  To  profane 
a  covenant  is  to  treat  it  as  no  longer  sacred,  and  by  implication  to 
break  it.  Compare  Isai.  xxxiii.  8.  This  is  a  varied  repetition, 
under  military  figures,  of  the  description  in  v.  13-15  (12-14.) 

22  (21.)  Smooth  are  the  hutterings  of  his  mouth,  and  (yet) 
war  (is  in)  his  heart ;  soft  are  his  words,  more  than  oil,  and  (yet 
even)  they  are  draicn  (swords.)  To  the  charge  of  violence  he 
adds  that  of  treacherous  hypocrisy,  thus  amplifying  the  laconic 
phrase,  oppression  and  deceit,  in  v.  12  (11)  above.  The  En- 
glish Bible,  following  some  older  versions,  assimilates  the  clauses 
by  making  both  comparative,  smoother  than  butter,  softer  than  oil. 
But  in  order  to  sustain  this  construction  of  the  first  clause,  it  is 
necessary  to  change  the  pointing  of  one  Hebrew  word,  and   to 


PSALM    LV.  37 

supply  another  as  the  nominative  of  the  plural  verb,  which  can- 
not without  violence  agree  with  moiotk.  The  letter  prefixed  to 
the  first  noun  is  a  part  of  it,  and  not  a  particle  meaning  than  or 
7>iore  than,  and  the  whole  word  denotes  preparations  of  butter, 
cream,  or  rather  curdled  milk,  which  is  the  meaning  of  the 
primitive  noun.  As  to  the  adversative  use  of  and  in  both  these 
clauses,  see  above,  on  v.  14  (13.)  War  (is  in)  Ms  heart,  or 
still  more  simply,  because  not  requiring  the  insertion  of  the  par- 
ticle, war  (is)  his  heart,  i.  e.  his  cherished  wish  and  purpose. 
The  word  translated  war  is  a  poetical  term,  the  same  that  is  em- 
ployed above  in  v.  19  (18.)  In  the  last  clause,  even  is  supplied 
as  well  as  yet,  in  order  to  convey,  as  far  as  possible,  the  emphasis 
of  the  Hebrew  pronoun.  And  they  themselves,  i.  e.  the  very  oily 
words  just  mentioned,  are  drawn  swords.  This  last  expression  is 
in  Hebrew  properly  an  adjective  or  participial  form,  but  is  speci- 
fically used  in  application  to  the  sword,  as  brandished  is  in  Eng- 
lish, and  so  comes  to  be  employed  absolutely  or  as  a  substantive, 
expressing  the  entire  complex  idea  of  drawn  stvords,  as  weapons 
of  attack,  ready  for  use  or  on  the  point  of  being  used  forthwith. 

23  (22.)  Cast  iijpon  Jehovah  {what)  he  gives  thee,  and  he  will 
sustain  thee;  he  will  never  suffer  the  righteous  to  he  moved. 
What  he  gives  thee  to  endure,  what  he  lays  upon  thee,  cast  thou 
upon  him,  by  trusting  in  him.  The  phrase  he  gives  thee  (or  has 
given  thee)  may  also  be  explained  as  a  noun  with  a  possessive  pro- 
noun, thy  gift,  not  in  the  active  sense  of  what  thou  givest,  but  in 
the  passive  sense  of  what  is  given  to  thee.  Sustain  does  not  here 
mean  to  hold  up  or  support  under  the  burden,  but  to  nourish  or 
sustain  life  by  administering  food  and  other  necessaries,  to  provide 
for.  Compare  the  primitive  use  of  the  Hebrew  verb  in  Gen. 
xlv.  11.  xlvii.  12.  1.  21.  The  common  version  of  the  last  clause 
above  given  is  a  correct  paraphrase  of  the  original,  the  form  of 
which  is  highly  idiomatic.  A  literal  translation  would  be,  he  ivill 
not  give  forever  moving  (or  movement)to  the  righteous.     The  verb 


38  PSALM  LVI. 

^0  give  is  often  used  in  Hebrew  in  the  sense  of  allowing  or 
permitting.  The  word  translated  moving  is  the  one  so  often 
used  to  signify  the  violent  disturbance  of  a  person  in  the  midst 
of  his  prosperity.     See  above,  on  Ps.  x.  6.  xvi.  8,  etc. 

24  (23. )  And  thou^  God^  wilt  bring  them  down  to  the  'pit  of  cor- 
ruption ;  men  of  Hood  and  fraud  shall  not  live  out  half  their  days. 
The  first  verb  is  a  causative  and  as  such  may  be  rendered,  thou 
wilt  caiise  them  to  descend.  The  word  translated  pit  is  the  com- 
mon term  in  Hebrew  for  a  wcH^  but  is  here  used  in  a  wide  sense 
including  all  such  excavations.  The  next  word  is  (rnd)  a  deri- 
vative of  the  verb  (t^ri'ilf)  to  corrupt  or  destroy.  The  sense 
of  pit^  as  if  derived  from  the  verb  (nTiiJ)  to  sink.,  would  convert 
the  phrase  into  a  weak  tautology.  See  above,  on  Ps.  xvi,  10. 
Men  of  bloods  and  deceit^  i.  e.  bloody  (or  murderous)  and  de- 
ceitful men,  as  in  Ps.  v.  7  (6)  above.  The  literal  translation  of 
the  last  words  is,  they  shall  not  halve  their  days,  a  form  of  ex- 
pression copied  in  the  margin  of  the  English  Bible,  as  well  as  in 
the  Septuagint  (f^fiioEvaiDai)  and  Vulgate  (dimidiabunt.)  The 
meaning  of  course  is,  that  they  shall  not  live  half  so  long  as  they 
might  have  lived,  but  for  their  bloody  and  deceitful  acts.  This  is 
not  asserted  as  a  general  fact,  but  uttered  as  a  threatening  to  the 
murderers  and  traitors  whom  the  Psalmist  had  directly  in  his  eye. 


PSALM    LVI. 


After  the  title,  v.  1,  comes  a  general  petition  for  deliverance 
from  persecution  and  oppression,  vs.  2,  3  (1,  2),  followed  by  a 
strong  expression  of  trust  in  God,  vs.  4,  5  (3,  4),  a  description 


PSALM   LVI.  39 

of  the  malice  of  the  enemy,  vs.  6,  7  (5,  6),  and  a  confident  an- 
ticipation of  his  punishment,  vs.  8 — 10  (7 — 9),  founded  on 
faith  in  the  divine  promise,  vs.  11,  12  (10,  11),  and  a  vow  or 
resolution  to  make  due  acknowledgment  of  the  mercy  experi- 
enced, vs.  12,  13  (11,  12.) 

1.  To  the  Chief  Musician.  Upon  Jonath-elem-rehokim.  By 
David.  Michtam.  When  the  Philistines  took  him  in  Gath.  The 
last  clause  of  this  inscription  seems  to  refer  to  the  incident  re- 
corded in  1  Sam.  ch.  xxi.  See  above,  on  Ps.  xxxiv.  1.  Anenig- 
matical  allusion  to  the  same  event  seems  to  be  latent  in  the 
obscure  phrase,  Jonath-elem-rehokim^  in  which  the  first  word 
means  a  dove.,  a  favourite  emblem  of  sufiering  innocence  ;  the 
second  means  silence^  dumbness,  sometimes  put  for  uncomplaining 
submission  ;  and  the  third  means  distant  or  remote.,  agreeing  with 
places  or  persons,  probably  the  latter,  in  which  sense  it  is  applic- 
able to  the  Philistines,  as  aliens  in  blood  and  religion.  Compare 
Ps.  xxxviii.  14  (13.)  Ivi.  2  (1.)  Ixv.  6  (5.)  Ixxiv.  19.  Thus 
understood,  the  whole  is  an  enigmatical  description  of  David  as 
an  innocent  and  uncomplaining  sufferer  among  strangers.  For 
the  most  probable  etymology  and  sense  of  Michtam.^  see  above, 
on  P&.  xvi.  1. 

2  (1.)  Be  merciful  unto  me.,  oh  God.,  for  man  pants  for  me  (or 
is  gaping  after  me)  ;  all  the  day.,  he  devouring  (or  the  devourer) 
is  pressing  on  me.  The  word  for  man  is  that  denoting  human 
frailty  and  implying  the  unreasonableness  of  such  rage  in  one  so 
impotent.  See  above,  on  Ps.  ix.  20,  21  (19,20.)  x.  18.  The 
image  here  presented  is  that  of  a  devouring  monster  or  voracious 
beast.  Instead  of  pants  or  gapes,  some  suppose  the  second  verb 
to  mean  snorts  or  snaps,  as  an  animal  expression  of  rage.  For 
the  meaning  of  the  word  translated  devouring,  see  above,  on  Ps. 
XXXV.  1.     Pressing  on  me,  or  pressing  me.     See  Num.  xxii.  25. 


4a  PSALM   LVI. 

3  (2.)  My  enemies  have  gaped  upon  me  all  the  day  ;  for  (there 
are)  many  devourers  to  me^  oh  Most  High.  The  word  translated 
enemies  is  that  supposed  bj  some  to  mean  spies  or  watchers.  See 
above,  on  Ps.  xxvii.  11.  liv.  7(5.)  Having  first  spoken  of  his 
enemy  in  the  singular  number,  he  now  substitutes  the  plural,  to 
explain  which  seems  to  be  the  object  of  the  last  clause.  '  I  say 
enemies,  because  my  devourers  are  many.'  The  last  word  in  the 
verse  strictly  means  a  high  place,  and  particularly  heaven,  but  is 
sometimes  applied  to  God  himself.  See  below,  on  Ps.  xcii.  9  (8.) 
Some  interpreters,  however,  understand  it  as  an  abstract  noun 
meaning  loftiness  or  pride,  and  then  used  as  an  adverb  in  the 
sense  of  arrogantly,  proudly.     Compare  Ps.  Ixxiii.  8. 

4  (3.)  The  day  I  am  afraid.,  unto  thee  will  I  confide.  The 
complaint  is  followed,  as  in  many  other  cases,  by  an  expression 
of  his  confidence  in  God.  The  day  I  am  afraid  is  an  unusual 
expression,  meaning  simply  when  I  am  afraid.,  and  probably  be- 
longing to  the  dialect  of  poetry.  Unto  thee  suggests  the  act  of 
turning  and  looking  towards  the  quarter  from  which  help  is  ex- 
pected. The  same  form  of  expression  occurs  above,  Ps.  iv. 
6  (3.)  xxxi.  7  (6.) 

5  (4.)  In  God  I  will  praise  his  word.,  in  God  I  have  trusted  , 
/  will  not  fear  ;  what  can  flesh  do  unto  me  1  The  meaning  of  the 
first  clause  seems  to  be,  that  in  the  general  praise  of  God  he 
will  include  a  particular  acknowledgment  of  his  gracious  word  or 
promise  upon  this  occasion.  The  construction  of  the  last  clause 
in  the  English  Bible,  I  will  not  fear  W'hat  flesh  can  do  unto  me.^ 
gives  substantially  the  same  sense,  but  does  not  agree  so  well 
with  the  masoretic  interpunction  of  the  sentence.  Flesh,  hu- 
manity, as  opposed  to  deity.  See  below,  on  Ps.  Ixv.  3  (2),  and 
compare  Isai.  xxxi.  3.  xl.  6. 

6  (5.)  All  the  day  my  words  they  wrest ;  agai7ist  me  {are)  all 


PSALM   LVl.  41 

their  thoughts  for  evil.  The  word  translated  lorest  means  strictly 
vex  or  pain^  but  is  here  used  in  the  sense  of  twisting  or  distorting 
language  by  putting  false  constructions  on  it.  Thoughts^  pur- 
poses, designs.     For  evil,  tending  to  my  injury. 

7  (6.)  They  will  gather,  they  will  hide — they,  my  swpplcmters, 
will  watch,  as  they  have  (already)  waited  for  my  soul.  They  will 
gather  or  combine  against  me.  They  will  hide  (themselves  or 
their  devices)  they  will  plot,  or  lie  in  wait,  for  my  destruction. 
The  common  explanation  of  the  next  phrase,  they  mark  my  steps 
or  my  heels,  does  not  account  for  the  emphatic  pronoun  they.  The 
Hebrew  word  has  probably  the  same  sense  as  in  Ps.  xlix.  6  (5) 
above.      Waited  for  my  soul  or  life,  i.  e.  waited  to  destroy  it. 

8  (7.)  By  iniquity  (there  is)  escape  to  them ;  in  anger  hring 
doicn  nations,  oh  God  !  ThcL^,  first  clause  is  obscure,  but  may 
mean  either  that  they  have  hitherto  escaped  by  their  iniquity,  or 
that  they  now  depend,  rely  upon  it  for  deliverance.  The  inter- 
rogative construction  commonly  adopted  ought  not  to  be  assum- 
ed, in  the  absence  of  an  interrogative  particle,  without  a  decided 
exegetical  necessity.  The  Hebrew  particle  at  the  beginning 
sometimes  indicates  the  means  or  instrument,  with  the  additional 
idea  of  dependence  or  reliance,  as  in  the  English  phrase  to  live 
on  bread  and  water.     See  Gen.  xxvii.  40. 

9  (8.)  My  loanderings  thou  hast  told ;  put  thou  my  tears  into 
thy  bottle  ;  are  they  not  in  thy  book  ?  The  Hebrew  words  for 
wanderings  and  tears  are  both  in  the  singular  number.  See  above, 
on  Ps.  vi.  7  (6)  xxxix.  13  (12.)  The  first  of  these  words  sug- 
gests the  ideas  of  flight  and  exile,  and  may  contain  an  allusion  to 
the  wanderings  of  Cain  in  a  country  designated  by  this  very 
word,  the  Land  of  Nod,  Gen.  iv.  16,  although  this  phrase  may 
really  mean  nothing  more  than  the  laiul  of  (his)  banishment  or 
exile.     The  English  word  told  is  here  retained  because  the  He- 


42  PSALM  LVI. 

brew  one  is  equally  ambiguous.  In  this  case  the  primary  idea  is 
to  count  or  number.  See  above,  Ps.  xxii.  17  (16.)  xl.  5  (4), 
xlviii.  13  (12.)  The  act  of  counting  implies  particular  atten- 
tion. The  idea  of  recollection  is  expressed  by  the  strong  figure 
which  follows,  'piit  my  tears  into  thy  hottlc^  i.  e.  preserve  them  in 
thy  memory.  This  singular  metaphor  is  thought  by  some  to  have 
been  suggested  by  the  word  for  wandering  (id  or  Ti3,)  which  is 
almost  identical  with  that  for  hottle  (15^3)  The  latter  strictly 
means  a  skin  or  leathern  bottle,  such  as  is  still  used  in  the  East. 
See  below,  on  Ps.  cxix.  83.  The  interrogation  in  the  last  clause 
has  the  force  of  a  direct  assertion.  Thy  hook^  the  book  of  thy 
remembrance,  another  figurative  expression  for  the  memory  itself. 
Compare  Mai.  iii.   16. 

10  (9.)  Thtn  shall  my  enemies  turn  hack,  in  the  day  I 
call;  this  I  knoic,  that  God  is  ^r  me.  The  particle  of  time 
at  the  beginning  of  the  verse  has  reference  to  what  fol- 
lows, in  the  day  I  call,  but  as  this  was  to  be  connected  closely 
with  the  last  clause,  the  natural  order  of  the  sentence  was  in- 
verted. Turn  hack,  be  repulsed,  defeated,  disappointed.  See 
above,  on  Ps.  vii.  12  (11.)  ix.  4  (3.)  In  the  day  {that)  I  shall 
call :  the  ellipsis  of  the  relative  is  equally  common  in  Hebrew 
and  in  English.  CaZZmay  mean  simply  call  for  heljp  or  'pray  ;  but 
some  connect  it  with  the  last  clause  thus  :  in  the  day  that  I  shall 
call  (or  cry  as  follows) "  ^Ais  I  know, ^''  etc.  There  is  also  an  am- 
biguity in  the  phrase  this  I  know,  which  may  either  mean,  '1 
know  that  my  enemies  shall  thus  turn  back,  because  God  is  for 
me,'  or,  *  my  enemies  shall  turn  back  when  they  hear  me  cry. 
This  much  I  know,  to  wit,  that  God  is  for  me.'  The  last  phrase 
may  be  also  rendered  to  me,  he  belongs  to  me,  he  is  my  God, 
which  of  course  includes  the  idea  of  his  favour  or  his  being  on 
the  speaker's  side, 

11  (10.)  In  God  I  tvill  praise  (this)  word  ;  in  Jehovah  I  will 


PSALM   LVI.  43 

praise  (this)  word.  This  unusual  form  of  speech  must  have  the 
same  sense  as  in  v.  5  (4)  above.  Some  understand  it  to  mean  by 
GodPs  help.)  others,  in  union  loith  God^  I  will  praise  (his)  word. 
But  on  the  whole,  the  most  natural  explanation  still  seems  to  be, 
'  what  I  shall  particularly  praise  in  God,  both  as  God,  and  as  the 
tutelary  God  of  Israel  and  my  own,  is  the  word  of  promise, 
which  he  has  uttered  and  fulfilled  in  this  case.' 

12  (11.)  In  God  have  I  tr tested ;  I  will  not  fear  ;  what  can 
man  do  unto  me  }  As  the  foregoing  verse  is  a  resumption  and 
emphatic  iteration  of  the  first  clause  of  v.  5  (4),  so  this  seems  to 
bear  the  same  relation  to  the  last  clause  of  that  same  verse.  The 
only  variation  in  the  form  of  expression  is  the  substitution 
of  the  literal  term  man  (or  mankind)  for  the  more  obscure 
term  flesh.  See  above,  on  v.  5  (4.)  Here  again  it  is  a  possi- 
ble construction,  although  not  so  agreeable  to  the  masoretic 
accents,  to  make  the  interrogation  an  oblique  one.  *  I  will  not 
fear  what  man  can  do  unto  me,' 

13  (12.)  Upon  me,  oh  God,  (are)  thy  vows ;  I  will  pay 
thanksgiving  unto  thee.  The  first  clause  represents  his  vows  or 
voluntary  obligations  as  incumbent  on  himself  and  due  to  God, 
and  he  resolves  to  discharge  them  by  thanksgivings,  not  merely 
verbal  acknowledgments,  but  sacrificial  tokens  of  his  gratitude, 
such  as  were  familiar  to  the  ancient  saints  and  recognised  in  the 
Law  of  Moses. 

14  (13.)  For  thou  hast  delivered  my  soul  from  death;  (wilt 
thou)  not  {deliver)  my  feet  from  falling^  to  ivalk  before  God 
in  the  light  of  life  ?  The  ellipsis  in  the  second  clause  may  also 
be  supplied  as  follows,  hast  thou  not  delivered.,  as  the  only  terms 
expressed  are  those  of  interrogation  and  negation.  The  word 
translated  falling  is  a  very  strong  one  and  means  thrusting,  cast- 
ing down.     The  verbal  root  occurs  above,  in  Ps.  xxxv.  5.  xxxvi. 


44  PSALM   LVII. 

13  (12.)  To  walk  before  God  is  to  live  in  the  enjoyment  of  his 
favour  and  protection.  The  light  of  life  is  opposed  to  the  dark- 
ness of  death.  It  may  also  be  and  usually  is  translated,  in  thii 
light  of  the  living^  i,  e.  the  light  which  living  men  enjoy.  See 
above,  on  Ps.  xxvii.  13. 


PSALM    L  YII. 

In  the  first  part  of  this  psalm  a  sufferer  describes  his  own 
afflictions,  occasioned  by  the  malice  of  his  enemies,  and  earnestly 
prays  to  be  delivered  from  them,  vs.  2 — 5  (1 — 4.)  In  the 
second,  he  anticipates  a  favourable  answer  to  his  prayer,  and 
praises  God  for  it,  vs.  6 — 12  (5 — 11.) 

1.  To  the  Chief  Musician.  Destroy  not.  By  David.  A 
Secret.  When  he  fled  from  before  Saul  in  the  cave.  The  enig- 
matical inscription,  Al-tashhethy  destroy  not,  reappears  in  the  titles 
of  the  next  two  psalms  and  of  the  seventy-fifth.  As  in  other 
cases  of  the  same  kind,  some  interpreters  regard  it  as  a  musical 
expression,  others  as  the  first  words  of  a  well-known  poem,  to 
the  air  of  which  this  was  to  be  sung.  The  best  explanation  is 
the  one  suggested  by  the  Chaldee  Paraphrase,  to  wit,  that  the 
Psalms  which  bear  this  title  belong  to  that  period  of  David's 
history,  when  he  was  under  the  perpetual  necessity  of  saying  De- 
stroy not^  and  are  therefore  suited  to  all  similar  emergencies  of  other 
saints.  It  is  not  at  all  impossible,  that  this  was  a  favourite  saying 
of  David  in  real  life,  the  rather  as  it  is  borrowed  from  the  prayer 
of  Moses  in  Deut.  ix.  26,  of  which  it  may  be  said  to  be  an  abbre- 
eviated  citation,  not  unlike  the  Latin  designations,  De  Prnfu?idlsj 
Miserere^  Venile  .ExsidtemuSy  Non  Nobis  Doviiue,  Te  Deiim.,  etc. 


PSALM    LVII.  45 

The  explanation  above  given  is  corroborated  by  the  obvious  allusion 
in  these  three  psalms  (Ivii — lix)  to  the  Sauline  persecution.  The 
very  expression  may  be  traced  in  1  Sam.  xxvi.  9,  where  David  utters, 
as  a  command  to  his  followers,  what  he  so  often  had  occasion  to  ut- 
ter as  a  prayer  in  his  own  behalf.  The  psalm  is  described  as  a  mich- 
#^m,  mystery,  or  secret,  on  account  of  the  extraordinary  consolation 
and  support  which  he  experienced,  enabling  him  to  triumph  even  in 
the  midst  of  enemies  and  dangers.  See  above,  on  Ps.  16:1.  In  the 
cave  of  Adullam  (1  Sam.  xxii.  1),  or  of  Engedi  (1  Sam.  xvi.  1 — 3), 
or  more  indefinitely  in  the  cave^  equivalent  to  saying  in  caves,  as  a 
generic  description  of  the  mode  of  life  which  he  then  led  (Heb.  xi. 
38),  not  without  some  reference  to  the  subterraneous  cavern,  as  an 
emblem  of  solitude  and  darkness.  Hence  the  absence  of  any  more 
specific  allusion  to  particular  incidents  which  occurred  in  caves, 
such  as  that  recorded  in  1  Sam.  xxiv,  and  the  obvious  reference  to 
the  whole  period  of  the  Sauline  persecution,  as  a  time  of  wander- 
ing, danger,  and  distress.  Hence,  too,  the  striking  similarity,  in 
sentiment  and  form,  between  this  psalm  and  the  one  before  it. 

2(1.)  Be  merciful  unto  me,  oh  God,  he  merciful  unto  me,  for 
in  thee  has  my  soul  sought  refuge,  and  in  the  shadow  of  thy  wings 
will  I  seek  refuge,  until  (these)  calamities  be  overpast.  The 
repetition  of  the  prayer  for  mercy  shows  the  intensity  of  his  de- 
sire. Sought  refuge  from  the  persecutions  mentioned  in  Ps. 
Ivi,  2  (l.J  The  soul  is  mentioned  as  the  object  of  pursuit.  See 
above,  on  Ps.  liv.  5  (4.)  Ivi.  7  (6),  and  compare  1  Sam.  xxiv. 
12.  (11.)  .  The  shadow  of  thy  wings  :  the  same  beautiful  figure  for 
protection  is  presented  in  Ps.  xvii.  8.  xxxvi.  8  (7.)  Calamities, 
occasioned  by  the  crimes  of  others.  See  above,  on  Ps.  lii. 
4,9  (2,7.) 

3  (2.)   /  will  cry  imto   God  Most  High,  unto  the  Almighty, 

finishing  for  me,  i.  e.  perfecting  what  he  has  begun.     Compare 

Phil.  i.  6.      This  verse   assigns  two   reasons  for   his  crying  unto 


46  PSALM    LYIl. 

God.  The  first  is  the  supremacy  and  omnipotence  of  God  him- 
self, the  second  is  the  previous  experience  of  his  faithfulness  in 
fully  performing  whatever  he  has  promised.  See  below,  on  Ps. 
cxxxviii.  8. 

4(3.)  He  will  send  from  heaven  and  save  me — (when  or  whom) 
the  devour er  reviles^  Selah! — God  will  send  his  mercy  and  his 
truth.  The  first  verb  may  govern  handy  as  in  Ps.  cxliv.  7,  or 
hel/py  as  in  Ps.  xx.  3  (2),  or  be  used  absolutely,  as  in  Ps.  xviii. 
17  (16.)  The  devour er^  literally  the  one  gaping  after  me,  snort- 
ing with  rage  against  me,  or  panting  for  my  destruction.  See 
above,  on  Ps.  Ivi.  2,  3  (1,  2.)  Without  supplying  anything, 
this  clause  may  be  taken  as  a  short  independent  proposition — 
the  devourer  has  reviled — interposed  between  the  two  principal 
members  of  the  sentence.  See  above,  on  Ps.  xxvii.  8.  xlv.  6  (5.) 
In  the  last  clause,  Mercy  and  Truth  seem  to  be  personified,  like 
Integrity  and  Uprightness  in  Ps.  xxv.  21,  Violence  and  Strife  in 
Ps.  Iv.  10  (9.)     With  this  clause  compare  Ps.  xliii.  3. 

5  (4.)  My  soul  [is)  in  the  midst  of  lions;  I  icill  lie  down 
(among)  hwrning  ones^  sons  of  man^  (ivhose)  teeth  (are)  spears 
aiid  arrows^  ami  their  tongue  a  sharp  sivord.  By  his  soul  he 
means  himself,  or  rather  his  endangered  life.  Lions,  as  often 
elsewhere,  means  ferocious  enemies.  See  above,  on  Ps.  vii. 
3  (2.;  xxii.  13, 14  (12,  13.j  The  form  of  the  verb  which  fol- 
lows is  the  one  denotino-  fixed  determination.  '  Though  surround- 
ed  by  lions  I  will  fearlessly  lie  down,  etc'  Among  or  uj[)on  them. 
Burning  may  possibly  refer  to  lions  and  mean  raging  ;  but  the 
indefinite  application  is  more  natural.  Sons  of  man  is  added  to  show 
that  what  precedes  is  to  be  figuratively  understood ;  but  in  the  very 
next  clause,  the  writer  rehipses  into  language  still  more  highly 
metaphorical.  In  likening  their  teeth  to  swords  he  presents  the 
double  image  of  a  wild  beast  and  a  warrior.  The  mention  of  the 
tongue  has  reference,  no  doubt,  to  the  slander  and  abuse,  which 


PSALM    LVII.  4,7 

entered  so  largely  into  the  Sauline  persecutions.  These  had 
already  been  referred  to  in  the  middle  clause  of  v.  4  (3),  of  which 
this  may  bo  regarded  as  an  amplification. 

6  (5.)  Be  high  ahove  the  heaveiis^  oh  God^  above  all  the  earth 
thy  glory  !  Some,  in  the  last  clause,  read  on  all  the  earth  and 
then  explain  on  the  heavens  to  mean  nothing  more  than  in  heaven. 
The  whole  verse  then  is  the  expression  of  a  wish  that  Grod  may 
be  exalted  both  in  heaven  and  earth.  But  this  is  far  less  natural 
than  the  usual  construction,  which  supposes  a  comparison,  and 
makes  the  verse  exalt  God  above  all  his  works.  Compare  Ps. 
viii.  2  (1.) 

7  (6.)  A  net  they  prepared  for  my  steps  ;  he  pressed  down  my 
soul;  they  digged  before  me  a  pit;  they  fell  into  the  midst  of  it. 
Selah.  This  verse  assigns  the  reason  or  occasion  of  the  praise 
ascribed  to  God  in  that  before  it.  The  image  here  presented  is 
the  same  as  in  Ps.  vii.  16  (15.)  ix.  16  (15.)  The  sudden  change 
of  number  is  particularly  common  in  the  psalms  when  speaking 
of  an  ideal  person,  representing  many  real  individuals.  See 
above,  on  Ps.  Ivi.  3  (2.)  The  phrase  pressed  down  is  borrowed 
from  the  Prayer  Book  version,  and  is  well  suited  to  convey  the 
idea  of  an  animal  caught  and  held  down  by  a  trap  or  snare. 
That  version  is  also  more  correct  than  the  English  Bible  in  giv- 
ing to  the  verb  an  active  meaning  ;  of  the  neuter  or  passive  there 
is  no  example  elsewhere.  Before  me,  in  my  path,  where  I  am 
walking.  The  Selah  at  the  close  is  almost  equivalent  to  an 
Amen,  as  expressing  acquiescence  in  God's  righteous  retributions. 

8  (7.)  Fixed  (is)  my  heart,  oh  God,fi.xed  (is)  my  heart;  I  icill 
sing  and  play.  The  repetition  adds  solenmity  and  force  to  the 
declaration.  Fixed,  i.  e.  firmly  resolved  and  proof  against  all 
fear.  Sec  above,  on  Ps.  li.  12  ( 10. )  and  below  on  Ps.  cxii.  7.  The 
two    verbs   in    the   last    clause    are  properly   descriptive    of  the 


48  PSALM   LVIT. 

two  kinds  of  music,  vocal  and  instrumental ;  but  in  the  usage  of 
the  psalms  they  always  have  reference  to  the  praise  of  God. 

9  (8.)  AwaM  my  glory  !  aioake  lute  and  harjp!  I  will  awaken 
morning.  The  same  idea  is  now  expressed  in  the  form  of  a  poet- 
ical apostrophe  By  glory  most  interpreters  understand  the  soul^ 
as  the  glory  of  the  whole  man,  but  some  the  tongue^  as  the  glory 
of  the  body.  See  above,  on  Ps.  vii.  6.  (5.)  xvi.  9.  xxx.  13,  and 
below,  on  Ps.  cviii.  2  (1.)  It  is  possible  however  that  it  here 
means  that  in  which  he  gloried,  his  inspiration  as  a  sacred  poet, 
and  which  he  personifies,  as  the  heathen  poets  invoked  the  muse. 
Lute  and  har'p  is  the  translation  in  the  Prayer  Book.  Any  other 
combination,  denoting  two  familiar  instruments,  such  as  har'p  and 
lyre.,  would  be  here  appropriate.  The  verb  in  the  last  clause  is 
a  causative  of  that  in  the  first,  and  is  related  to  it  as  the  Eno-lish 
verb  aioaken  to  awake.  Strictly  translated,  this  clause  contains 
a  bold  but  beautiful  poetical  conception,  that  of  awakening  the 
dawn  instead  of  being  awakened  by  it,  in  other  words,  preventing 
or  anticipating  it  by  early  praises.  In  like  manner,  Ovid  says 
the  crowing  of  the  cock  cvocat  auroram.  We  thus  obtain  the 
same  sense,  in  a  far  more  striking  form,  than  is  expressed  by  the 
inexact  and  prosaic  version,  I  will  awake  early.  The  intransi- 
tive sense  given  to  the  verb,  and  the  adverbial  sense  given  to  the 
noun,  are  both  without  sufiicient  authority  in  usage.  From  this 
verse  some  have  inferred,  that  the  psalm  was  expressly  designed  to 
be  an  even-song  ;  but  he  does  not  say,  1  will  do  thus  to-moi1-ow. 
The  meaning  rather  is  that  he  will  do  it  daily.  See  above,  on  Ps. 
xvii.  15.  The  summons  to  the  harp  and  lyre  may  be  understood 
as  implying,  that  they  have  long  slept  without  occasion  for  such 
praise  as  they  are  now  to  utter. 

10   (9.)   I  icill  thank  thee  among  the  nations.,  Lord ;  I  will 
praise  thee  among  the  peoples.     The   divine   interposition  to  be 


PSALM    LVIII. 


49 


celebrated  is  so  great  and  glorious  as  to  be  entitled  to  the  praises 
of  the  whole  world.     See  above,  on  Ps.  xviii.  50  (49.) 

11  (10.)  For  great  unto  the  heavens  (is)  thy  mercy,  and  unto  the 
clouds  thy  truth.  By  a  natural  and  favourite  hyperbole,  God's 
goodness  is  described  as  reaching  from  earth  to  heaven.  See 
above,  on  Ps.  xxxvi.  6  (5),  and  compare  Jer.  li.  9. 

12  (11.)  Be  thou  high  above  the  heavens^  oh  God^  above  all  the 
earth  thy  glory  !  The  strophe  ends  as  it  began  in  v.  6  (5) 
above.  In  the  last  clause  the  verb  of  the  first  may  be  repeated, 
be  thy  glory  high  ;  or  the  substantive  verb  alone  may  be  supplied, 
Let  thy  glory  be  above  all  the  earth  ! 


PSALM    LVIII. 

1.  To  the  Chief  Musician.  Al-tashhdh.  By  David.  Mich- 
tarn.  See  above,  on  Ps.  Ivii.  1.  The  Psalmist  complains  of  un- 
just, spiteful,  hardened  enemies,  vs.  2 — 6  (1 — 5),  and  prays  that 
their  power  may  be  broken,  vs.  7 — 12  (6 — 11.)  The  contents 
of  the-  psalm  agree  with  its  title  in  showing  that  it  belongs  to  the 
period  of  Saul's  persecutions,  when  David  had  to  contend  with 
unjust  rulers,  who  were  at  the  same  time  his  personal  enemies. 
But  although  suggested  by  his  own  experience,  the  psalm  was 
designed  for  permanent  and  public  use,  and  is  therefore  inscribed 
to  the  Chief  Musician. 

2  (1.)  Are  ye  indeed  dumb  (when)  ye  (should)  speak  right- 
eousness (and)  pidge  equitably ,  sons  of  man  ?     The  first  words 

VOL.    II.  3 


50  PSALM  LVIII. 

are  exceedingly  obscure.  One  of  them  (tibi^:)^  not  expressed  in 
the  English  and  the  ancient  versions,  means  dumhiiess^  as  in  Ps. 
lyi.  1,  and  seems  to  be  here  used  as  a  strong  expression  for  en- 
tirely speechless.  In  what  respect  they  were  thus  dumb,  is  indi- 
cated by  the  verb  which  follows,  but  the  connection  can  be  made 
clear  in  English  only  by  a  circumlocution.  The  interrogation, 
are  ye  indeed^  expresses  wonder,  as  at  something  scarcely  credi- 
ble. Can  it  be  so .'  is  it  possible  }  are  you  really  silent,  you 
whose  very  office  is  to  speak  for  God  and  against  the  sins  of 
men  }  See  Deut.  i.  16,  17,  That  the  speaking  here  meant  is 
judicial  speaking,  appears  from  the  more  specific  parallel  expres- 
sion. The  word  translated  equitably  is  a  plural  noun  meaning 
equities  or  rectitudes.  See  above,  on  Ps.  xvii.  2.  Strictly  un- 
derstood, it  is  not  a  qualifying  term,  but  the  object  of  the  verb 
judge^  as  in  the  other  clause  righteousness  is  governed  directly 
by  the  verb  speak.  The  address  to  them  as  sons  of  man  reminds 
them  of  their  own  dependence  and  responsibility. 

3  (2.)  iVrtT/)  ^^^  hearty  iniquities  ye  practise  ;  in  the  land.^  the 
violence  of  your  hands  ye  weigh.  The  particle  at  the  beginning 
is  as  usual  emphatic,  meaning,  not  only  this  but  something  more. 
See  above,  Ps.  xviii.  49.(48.)  xliv.  10  (9.)  Not  contented  with 
neglecting  their  official  functions,  they  were  guilty  of  positive 
injustice.  The  Hebrew  for  iniquities  is  the  plural  of  a  word 
used  in  Ps.  xxxvii.  1.  xliii.  1,  and  denotes  various  acts  of  injus- 
tice. The  future  forms  (ye  icill  do.,  ye  will  weigh)  implies  an 
obstinate  persistency  in  evil.  To  do  or  practise  wickedness  in 
heart  may  mean  to  plan  or  contrive  it,  as  in  Mic.  ii.  1,  leaving 
the  execution  to  be  inferred  as  a  matter  of  course.  Or  the 
phrase  may  be  translated  with  the  heart.,  i.  e.  cordially,  ex  ani??Wj 
con  amore^  or  to  use  an  idiomatic  English  expression,  ivith  a  U'ill. 
The  first  words  of  the  last  clause,  in  the  land.,  may  seem,  from 
their  position,  to  be  in  contrast  with  the  phrase  in  heart;  but 
the  antithesis,  if  any,  is  between   the  heart  and  haiuh.,  and  in  the 


PSALM    LVIll.  51 

land  suggests  the  aggravating  circumstance,  that  all  this  was 
practised  by  persons  in  authority  under  the  theocracy,  among  the 
chosen  people.  Violence^  violent  injustice.  See  above,  on  Ps. 
Iv.  10  (9.)  The  last  verb  in  this  sentence  means  to  level  or 
make  eveUy  and  in  that  sense  is  repeatedly  applied  to  paths.  See 
Isai.  xxvi.  7.  Prov.  iv.  26.  v.  6,  21.  But  as  the  derivative  noun 
(obB)  means  a  balance  (Prov.  xvi.  11.  Isai.  xl.  12),  the  verb 
may  here  denote  the  act  of  weighmg^  levelling  the  balance,  ren- 
dering it  even,  which  some  without  necessity  ascribe  to  it  in 
several  of  the  places  above  cited,  where  its  constant  combination 
with  a  way  or  path  seems  to  exclude  the  idea  of  weighing  as  in- 
congruous, and  to  require  that  of  smoothing  or  levelling  as  pe- 
culiarly appropriate.  This  last  might  be  retained  even  here, 
and  the  metaphor  be  understood  to  mean  that  they  facilitated  or 
promoted  violence  (q.  d.  levelled  or  prepared  its  way)  ;  but  the 
sense  of  weighing  is  equally  appropriate  and  agrees  well  with  the 
favourite  idea  of  the  scales  of  justice,  which  is  found  not  only  in 
the  classics  but  in  Scripture.  See  Job  xxxi.  6.  The  meaning  then 
is,  that  these  wicked  rulers,  instead  of  weighing  out  justice  to 
their  subjects,  weighed  out,  administered,  dispensed,  the  most 
violent  injustice,  and  that  too  devised  and  practised  by  them- 
selves. 

4(3.)  Estranged  are  the  loicked  from  the  ivomh ;  they  go 
astray  from  (their)  birth^  speaking  lies.  The  first  verb  in 
Hebrew  is  not  a  passive  but  a  neuter  form,  denoting  the  con- 
dition of  estrangement,  alienation,  from  God  and  from  all  good- 
ness. The  wicked  thus  described  are  the  whole  class,  of  which 
his  persecutors  formed  a  part.  The  preterite  tense  is  used  in  the 
orio-inal  (were  estranged^  went  astray)  on  account  of  the  retro- 
spective reference  to  the  beginning  of  life.  The  verb  translated 
go  astray  is  one  frequently  applied  to  moral  aberrations.  From 
their  birth^  literally, /ro?«  the  belly.  See  above,  Ps.  xxii.  11  (10.) 
Speaking    lies,  or   with  closer   adherence   to    the  form  of    the 


52  PSALM   LVIII. 

original,  speaJiXrs  of  falsekoodj  i.  e.  hahiiuul  liars.  The  other 
version  seems  to  mean  that  they  begin  to  lie  as  soon  as  they  are 
born,  a  hyperbolical  expression,  of  which  some  interpreters  re- 
lieve the  sentence  by  making  this  the  subject  of  the  proposition 
and  parallel  to  wicked  in  the  other  clause.  Speakers  of  false- 
hood go  astray  fr 07)1  (their)  birth.  In  this  description  of  the 
wicked  there  is  nothino;  inconsistent  with  the  doctrine  of  univer- 
sal  depravity,  as  recognised  in  Ps.  xiv.  1.  li.  7  (5)  above,  and  in 
Gen,  viii.  21.  Job  xiv.  4,  because  the  holiness  of  some  men  is  a 
mere  exception  to  the  general  rule,  produced  by  the  distinguish- 
ing grace  of  God,  which  frees  them  from  the  paramount  influ- 
ence of  that  corruption  to  which  others  still  continue  subject. 

5,  6  (4,  5.)  There  is  poison  to  them  like  the  poison  of  a  serpent^ 
as  a  deaf  adder  stops  its  ear,  tvhich  will  not  hearken  to  the  voice 
of  enchanters^  of  (one)  charming  charms^  (of  one)  most  wise.  The 
first  words  are  equivalent  to  the  English  construction,  they  have 
poiso7i.  The  Hebrew  noun  originally  signifies  heat^  and  especially 
the  heat  of  anger,  in  which  sense  it  repeatedly  occurs  above,  Ps. 
vi.  2  (1.)  xxxvii.  8.  xxxviii.  2  (1.)  The  same  sense  is  retained 
here  by  the  ancient  versions  (dujudg,  fur  or)  ^  and  agrees  well 
with  the  popular  idea  of  vindictive  spite,  as  a  natural  instinct  of 
this  class  of  animals.  But  most  interpreters  explain  the  word, 
here  and  in  Deut.  xxxii.  24,  as  meaning  venom,  animal  poison, 
so  called  from  its  inflammatory  efibcts  upon  the  person  bitten. 
The  Hebrew  phrase  translated  like  means  strictly  after  (or  ac- 
cording to)  the  likeness  of.  Compare  its  use  in  Gen.  i.  26.  It 
may  be  here  employed,  instead  of  the  simple  particle  of  com- 
parison, for  the  sake  of  emphasis,  as  we  say  like^  but  more  empha- 
tically just  like.  As  to  the  species  of  serpent  mentioned  in  the 
second  clause  of  v.  5  (4),  all  that  is  necessary  to  a  correct  inter- 
pretation of  the  verse  is  to  understand  it  as  denoting  a  variety 
regarded  as  peculiarly  malignant,  and  therefore  resisting  the  in- 
cantations by  which  other  species  were  subdued,  especially  in 


PSALM   LVllI.  53 

Egypt.  See  the  allusions  to  this  practice  in  Eccl.  x.  11.  Jer. 
viii.  17.  This  clause  admits  of  a  different  construction,  like  the 
deaf  adder  he  stops  his  ear,  which  some  interpreters  prefer  be- 
cause an  adder  cannot  stop  its  ears,  and  need  not  stop  them  if 
naturally  deaf,  whereas  it  is  by  stopping  his  that  the  wicked  man 
becomes  like  a  deaf  adder.  The  word  translated  enchanters  pro- 
perly means  whisperers  or  mutterers,  in  allusion  to  familiar  prac- 
tices of  the  ancient  wizards.  Charming  charnn,  laying  spells, 
or  as  the  Hebrew  words  are  commonly  supposed  to  signify 
originally,  tying  knots  with  a  magical  design.  The  last  word  in 
V.  6  (5)  is  a  passive  participle,  analogous  to  our  word  learned,  and 
here  meaning  skilful.  The  English  versions  and  the  Vulgate 
make  it  an  adverb  (sapienter,  never  so  wisely  ;)  but  the  Septua- 
gint  and  Jerome  give  it  its  proper  meaning  as  an  adjective,  in 
which  case  it  is  probably  in  apposition  with  the  nouns  preceding, 
and  connected  in  like  manner  with  the  voice  of  the  first  clause. 
The  general  idea  of  the  verse,  however  construed,  is  that  the 
malice  of  his  enemies  is  stubborn  and  inexorable. 

7  (6.)  Ok  God,  crush  their  teeth  in  their  mouth  ;  the  grinders 
of  the  young  lions  shatter,  oh  Jehovah !  The  complaint  is 
now  followed  by  a  prayer,  that  these  ferocious  enemies  may  be 
disarmed  and  disabled.  This  idea  is  expressed  by  the  use  of  the 
same  figure  as  in  Ps.  iii.  8  (7),  that  of  wild  beasts  rendered 
harmless  by  the  breaking  of  their  teeth.  Compare  Job  xxix.  17. 
Hence  in  the  last  clause  they  are  expressly  called  lions.  See 
above,  Ps.  Ivii.  5  (4.)  Young  lions,  not  mere  whelps,  from  which 
they  are  distinguished  in  Ezek.  xix.  2,  3,  but  full-grown  lions,  in 
the  first  maturity  of  their  strength,  and  therefore  more  to  be 
dreaded  than  when  older  or  younger.  See  above,  Ps.  xvii.  12. 
xxxiv.  11  (10.)  XXXV.  17.  The  Hebrew  verbs  in  this  verse  are 
peculiarly  expressive,  and,  though  wholly  unconnected  with  each 
other,  are  both  used  elsewhere  to  express  the  ideas  of  violently 
breaking,  breaking  down,  breaking  out,  breaking  off,  and  break- 


54  PSALM   LVIIL 

ing  through.     See  Ex.  xv.  7.  xix.  21.  Lev.  xiv.  45.  Judg.  vi.  30. 
1  Kinojs  xviii.  30. 

8  (7.)  Let  them  melt  away  as  waters^  let  them  go  their  way  ; 
let  him  lend  his  arrows^  as  if  they  were  cut  off.  The  optative 
meaning  of  these  futures  seems  to  be  determined  by  the  imper- 
atives in  V.  7  (6.)  There  is  nothing  ungrammatical,  however, 
in  retaining  the  strict  future  sense,  and  regarding  the  verse  as  an 
expression  of  strong  confidence  as  to  the  event.  The  first  verb 
elsewhere  has  the  sense  of  being  rejected  with  contempt,  and  is 
so  used  in  Ps.  xv.  9  ;  but  as  two  of  its  radical  letters  coincide 
with  those  of  a  verb  meaning  to  be  melted,  most  interpreters 
prefer  this  sense.  The  other  might  however  be  retained,  and 
the  phrase  explained  to  mean  that  they  should  be  cast  aside  as 
water,  and  especially  as  filthy  water,  is  rejected.  Go  their  way, 
literally,  go  to  them  or  to  themselves.  Some  understand  it  to 
mean /or  themselves,  i.  e.  for  their  own  benefit,  their  destruction 
being  represented,  by  a  sort  of  irony,  as  all  that  they  have 
gained  by  their  hostility.  Compare  the  use  of  the  same  phrase 
in  Ps.  Ixiv.  6  (5.)  Ixvi.  7  (6.)  In  the  next  clause,  most  inter- 
preters assume  a  sudden  change  of  number,  such  as  frequently 
occurs  in  speaking  of  an  ideal  person  representing  a  plurality  of 
real  individuals.  See  above,  on  Ps.  Ivii.  4,  7  (3,  6.)  He  (i.  e. 
the  enemy)  shall  bend  his  arrows,  literally,  tread  them,  i.  e.  bend 
by  treading  on  them.  This  expression  is  applicable  strictly  to 
the  bow,  and  it  is  so  applied  repeatedly  above.  See  Ps.  vii. 
13  (12.)  xi.  2.  xxxvii.  14.  Having  thus  acquired  the  secondary 
sense  of  fitting,  making  ready,  it  is  transferred  from  the  bow  to 
the  arrows,  not  only  here  but  in  Ps.  Ixiv.  4  (3)  below.  If  the 
last  verb  be  construed  with  the  arrows  as  its  subject,  they  would 
seem  to  be  described  as  blunted  or  deprived  of  their  points,  and 
the  meaning  of  the  clause  is,  that  the  weapons  of  the  enemy 
take  no  efi"ect.  The  whole  clause,  however,  will  admit  of  a  dif- 
ferent construction,  which  refers  the  singular  verb  and  pronoun 


PSALM   LVIII.  55 

to  God  himself,  and  the  plural  verb  to  these  rebellious  sinners. 
Let  him  bend  his  arrows,  as  if  they  were  cut  off,  i.  e.  so  that 
they  may  be  cut  off.  Notwithstanding  the  obscurity  of  this 
clause,  the  connection  is  preserved  unbroken  by  the  obvious 
meaning  of  the  other. 

9  (8.)  As  a  snail  melts ^  let  him  go;  (like)  the  untimely  birth 
of  a  woman^  they  have  not  beheld  the  sun.  The  idea  of  speedy 
and  entire  disappearance  is  still  more  strongly  expressed  here. 
The  meaning  of  the  word  translated  snail  rests  upon  rabbinical 
tradition  and  a  doubtful  etymology.  The  point  of  comparison 
may  relate  to  some  popular  belief  or  to  some  apparent  idiosyn- 
crasy in  this  class  of  animals,  perhaps  to  the  idea  of  its  losing  a 
portion  of  its  body  by  locomotion.  The  next  noun  primarily 
signifies  what  falls  from  the  tree,  unripe  fruit,  and  is  then  trans- 
ferred to  animal  abortions.  The  past  tense  in  the  last  clause 
seems  to  mark  it  as  a  kind  of  reflection  introduced  into  the 
midst  of  the  prayer.  '  So  far  from  living  too  long,  as  I  feared, 
they  seem  scarcely  to  have  lived  at  all.' 

10  (9.)  Before  your  pots  can  feci  the  thorn,  whether  raw  or 
done,  he  will  blow  him  atvay.  This  is  one  of  the  obscurest  and 
most  difficult  verses  in  the  book,  and  yet  the  general  idea  is  suffi.- 
ciently  clear.  The  he  in  the  last  clause  relates  to  God,  the  him  to 
his  wicked  enemy.  The  verb  translated  blow  away  means  pro- 
perly to  storm  aioay,  or  carry  away  with  (or  like)  a  tempest. 
The  rapidity  of  this  movement  is  expressed  by  a  familiar  com- 
parison. Your  pots,  your  vessels  used  in  cooking.  The  address 
seems  to  be  to  the  sinners,  afterwards  referred  to  as  a  single  per- 
son. Feel,  perceive  the  heat.  Compare  Job  vi.  30.  The  thorn,  used 
a£  fuel,  kindles  quickly  and  immediately  burns  out,  so  that  this 
comparison  suggests  the  idea  of  a  very  sudden  change.  The 
singular  expression  which  follows  literally  means  as  (well)  living 
as  heat ;  but  as  the  adjective  is  elsewhere  used  to  signify  r(zw, 


56  PSALM    LVIIl. 

not  cooked  (1  Sam.  ii.  15),  the  noun  joined  with  it  may  be  taken 
in  the  opposite  sense  of  cooked  or  done.  This  may  be  a  prover- 
bial expression,  borrowed  from  the  dialect  of  common  life,  to 
convey  the  idea  of  a  sudden  change,  which  waits  for  nothing, 
but  carries  men  away  in  the  midst  of  their  employments.  This, 
though  still  an  unusual  form  of  speech,  will  seem  less  unnatural 
if  we  suppose  the  process  of  cooking  to  be  here  used  as  a  figure 
for  the  plots  and  devices  of  the  enemy,  a  metaphor  by  no  means 
far-fetched  or  unknown  to  other  writers.  The  idea  then  is  that 
while  these  devices,  so  to  speak,  are  cooking,  the  cooks  are 
snatched  away  by  a  superior  power,  without  caring  whether  the 
operation  is  complete  or  not.  '  Before  the  seething  pot  of  your 
contrivances  begins  to  feel  the  quickly  kindled  heat  which  you 
apply  to  it,  the  tempest  of  divine  wrath  carries  you  away,  whe- 
ther your  mess  be  cooked  or  raw.' 

11  (10.)  Rejoice  shall  the  righteous  because  he  has  seen  ven- 
geance ;  his  steps  he  shall  hathe  in  the  blood  of  the  wicked.  The 
vengeance  in  which  he  shall  rejoice  is  not  his  own  but  God's,  in 
the  vindication  of  whose  righteousness  and  honour  all  holy  be- 
ings must  rejoice  forever,  although  not  in  the  suffering  of  those 
who  perish.  The  same  idea  is  expressed  more  strongly  in  the 
last  clause  by  a  martial  figure.  To  bathe  his  feet  (or  rather  his 
steps)  in  the  blood  of  others  is  to  walk  where  their  blood  is  flow- 
ing, to  tread  the  battle-field  where  they  have  fallen,  to  gain  a 
sanguinary  triumph  over  them,  or  rather  it  is  to  partake  in  the 
triumph  of  another.  Thus  one  of  the  old  commentators  says, 
that  David  washed  his  feet  in  Saul's  blood,  Elijah  in  Ahab's, 
Hezekiah  in  Sennacherib's,  without  any  agency  or  share  in  their 
destruction,  and  without  any  selfish  or  malignant  exultation  in 
their  ruin.  Let  it  also  be  observed  that  in  this,  as  in  many  like 
cases,  the  act  is  ascribed  to  an  ideal  person,  and  is  therefore  no 
example  for  our  imitation. 


PSALM  LIX. 


57 


12  (11.)  Arid  man  sfuill  say,  yes,  there  is  fruit  to  the  righteous  / 
yes,  there  is  a  God  judging  in  the  earth.  This  shall  be  said 
not  by  a  man,  nor  by  any  particular  man,  but  by  men  in  general, 
by  man  as  opposed  to  God.  The  particle  translated  7jes  really 
means  only,  and  denotes  that  this  and  nothing  else  is  true.  See 
above,  on  Ps.  xxxix.  12  (11.)  There  is  fruit  to  the  righteous,  or 
in  our  idiom,  he  has  fruit,  i.  e.  he  reaps  what  he  has  sown.  Com- 
pare Isai.  iii.  10,  11.  The  very  power  that  destroys  his  enemies 
is  his  protector.  The  idea  of  existence  is  expressed  in  the  last 
clause  contrary  to  usage,  and  is  therefore  emphatic.  There  is, 
notwithstanding  all  denials,  doubts,  and  false  appearances,  there 
IS  a  God,  judging  in  the  earth.  Another  unusual  circumstance 
in  this  clause  is  that  not  only  the  divine  name,  but  the  participle 
agreeing  with  it,  is  in  the  plural  number.  The  same  thing 
occurs  in  Josh.  xxiv.  19.  1  Sam.  xvii.  26.  In  this  case  it  may 
possibly  be  intended  to  suggest  the  idea,  that  although  these 
earthly  representatives  of  God  are  so  unfaithful,  there  are  never- 
theless gods  judging  in  the  earth,  i.  e.  one  God  who  possesses  in 
himself  the  source  of  all  the  justice  exercised  by  other  beings. 
See  above,  on  Ps.  xi.  7. 


PSALM    LIX. 


This  psalm  consists  of  two  parallel  parts,  in  both  which  the 
succession  of  ideas  is  substantially  the  same.  A  sufferer  complains 
of  treacherous  and  cruel  enemies,  vs.  2 — 5  (1 — 4),  prays  to  be 
delivered  from  them,  v.  6  (5),  and  confidently  anticipates  their 
ruin,  vs.  7 — 12  (6 — 11.)  In  the  second  part,  we  have  again,  in 
4* 


58  PSALM   LIX. 

the  same  order,  the  complaint,  v.  13  (12)  the  prayer,  v.  14  (13), 
and  the  anticipation,  vs.  15 — 18  (14 — 17.) 

1.  To  the  Chief  Musician.  Al-tashheth.  By  David.  Mich- 
tam.  When  Saul  sentj  and  they  icatched  the  house  to  kill  him. 
This  remarkable  incident  in  David's  life,  which  was  the  beginning 
of  his  long  and  painful  wanderings,  is  recorded,  almost  in  the 
same  words,  1  Sam.  xix.  11.  The  title  or  inscription  is  the  same 
as  in  the  two  preceding  psalms. 

2  (1.)  Fo'ee  7ne  from  my  enemies.,  my  God.,  from  those  o'ising 
up  (against)  me  thou  ivilt  raise  me.,  i.  e.  place  me  beyond  their 
reach.  Here,  as  often  elsewhere,  the  tone  of  supplication  is 
insensibly  exchanged  for  that  of  confident  anticipation.  But  the 
change  is  momentary,  and  the  form  of  supplication  is  immediately 
resumed.  My  insurgents  or  assailants  :  see  above,  on  Ps.  xvii. 
7.  The  idea  and  expression  at  the  close  are  the  same  as  in 
Ps.  XX.  2  (1.)     Compare  Ps.  xviii.  49  (48.) 

3  (2.)  Free  me  from  icorkcrs  of  iniquity.,  and  from  men  of 
Hood  save  me.  The  same  words  and  phrases  have  occurred  re- 
peatedly before.  See  above,  Ps.  v.  6  (5.)  vi.  9  (8.)  xiv.  4. 
xxvi.  9.  xxviii.  3.  This  verse  and  the  one  before  it  consti- 
tute the  general  introductory  petition,  the  ground  and  reason  of 
which  are  afterwards  assigned. 

4  (3.)  (This  I  ask)  because  (such  enemies  as  I  have  just 
described)  have  laid  loait  for  my  soul  (or  life)  ;  there  assemble 
against  me  strong  ones.,  not  (for)  my  transgression  and  not  (for) 
my  sin.,  Jehovah!     Or,  (it  is)  not  7ny  fault  nor  my  sin.,  Jehovah. 

5  (4.)  Without  iniquity  (on  my  part,  to  excuse  or  even  to 
provoke  them)  they  run  and  set  themselves  (against  me.)  Both 
these  are  military  terms  and  seem  to  denote  strictly  the  scaling 


PSALM   LIX.  59 

of  a  wall.  See  above,  on  Ps.  xviii.  30  (29.)  Awake  (arouse 
thyself  from  this  apparent  inactivity)  to  meet  me  (to  respond  to 
my  petition),  and  see  {mj  danger  and  the  malice  of  my  enemies.) 

6  (5.)  And  thouy  Jehovah,  God^  (Lord  of)  HostSj  God  of 
Israel  J  awake  to  visit  all  the  nations  ;  spare  not  all  traitors  of 
iniquity.  Selah.  The  accumulation  of  divine  names  is  not 
unmeaning,  but  suggestive  of  reasons  why  the  prayer  should  be 
answered,  to  wit,  because  He  to  whom  it  was  addressed  was  not 
only  the  Eternal,  Self-existent  God,  the  Sovereign  of  the  Universe, 
but  the  God  of  Israel,  and  therefore  bound  by  covenant  to  save 
his  people.  All  the  nations^  i.  e.  such  as  are  the  enemies  of  God 
and  of  his  people  ;  and  if  whole  nations  are  thus  dealt  with,  how 
much  more  may  Jehovah  be  expected  to  destroy  his  individual 
enemies.  Traitors  of  iniquity^  wicked  traitors.  The  depth  of 
the  feeling  here  expressed  is  further  indicated  by  the  Selah. 

7  (6.)  Let  them  return  at  evening ^  let  them  howl  like  the  dog, 
and  go  around  the  city.  The  verbs  may  also  be  rendered  as 
simple  futures,  expressive  of  a  confident  anticipation  :  they  shall 
return.,  etc.  In  either  case,  the  verse  contains  a  metaphorical 
description  of  the  disappointment  of  the  enemy,  who  are  here 
compared  to  the  gregarious  untamed  dogs,  by  which  the  oriental 
cities  are  infested.  As  these  dogs  prowl  about  the  streets  in 
search  of  food  and  howl  for  want  of  it,  so  let  (or  so  shall)  my 
wicked  enemies.  Others,  with  equal  probability,  explain  this  verse 
as  a  description  of  their  present  fierceness  and  avidity. 

8  (7.)  Loj  they  pour  out  with  their  mouths  ;  sivords  (are)  in 
their  lips ;  for  who  (is)  hearing  ?  He  here  reverts  to  his 
description  and  complaint  of  his  enemies.  The  first  verb  is  ex- 
pressive of  a  constant  flow  or  gush.  See  above,  on  Ps.  xix.  3  (2.) 
What  it  is  that  they  thus  pour  out,  although  not  expressed,  may 
be  readily  gathered  from  the  context,  namely,  slanders  and  re- 


60  PSALM  LIX. 

proaches.  The  sztwrds  iii  their  lips  are  significant  of  sharp  and 
cutting  speeches.  See  above,  on  Ps.  Iv.  22  (21),  and  compare 
Ps.  Hi.  4  (3.)  The  English  version,  by  supplying  "  say  they,^^ 
makes  the  last  clause  the  language  of  these  wicked  foes,  who  are 
then  to  be  understood  as  denying  God's  omniscience  or  his  justice. 
See  above,  on  Ps.  x.  11, 13,  and  compare  Ps.  xiv.  1.  xlii.  11  flO.) 
But  a  still  more  striking  sense  may  be  obtained  by  making  this 
clause  the  complaint  of  the  Psalmist  himself,  as  if  he  had  said  : 
no  wonder  that  they  thus  pour  out  their  bitter  words  ;  for  who  is 
there  to  observe  and  punish  them  ?  The  question  implies  that 
God  himself  had  ceased  to  notice  then-  offences,  and  the  parti- 
cipial form,  that  this  neglect  had  now  become  habitual. 

9  (8.)  And  thou  J  Jehovah,  loilt  laugh  at  them;  thou  unit  mock 
at  all  nations.  The  resistance  of  whole  nations,  or  of  all  collec- 
tively, is  but  an  object  of  contempt  to  thee  ;  how  much  more 
that  of  even  the  most  potent  individuals.  See  above,  on  Ps. 
ii.  4.  xxxvii.  13.  The  connection  between  this  verse  and  the 
one  before  it  depends  upon  the  meaning  of  the  question  with 
which  V.  8  (7)  closes.  If  that  be  regarded  as  the  language  of 
the  enemy,  the  thought  to  be  supplied  is,  '  but  although  they  thus 
imagine  that  thou  dost  not  hear,  thou  wilt  soon  undeceive  them 
by  deriding  them.'  On  the  other  supposition  it  is  this  :  ^  al- 
though I  am  continually  tempted  to  say,  who  doth  hear  }  I  am 
nevertheless  persuaded  that  thou  dost  hear  and  despise  their  im- 
potent malignity  ' 

10  (9.)  His  strength  unto  thee  will  I  keep ,  for  God  is  my  high 
place.  The  first  clause  is  so  obscure  that  some  interpreters  have 
thought  it  necessary  to  change  the  text  {^\^  for  i":^)  and  read  my 
strength,  \.  e.  thou  who  art  my  strength,  ybr  thee  will  I  watch 
or  wait.  Some  who  retain  the  common  text  suppose  a  sudden 
change  of  person,  (as  for)  his  strength,  i.  e.  God's,  /  will  watch 
for  thee,  oh  God  !     But  this  is  much  less  natural  than  the  common 


PSALM  LIX.  61 

version,  (because  of)  his  strength^  i.  e.  the  enemy's,  will  I  wait  upon 
thee.  According  to  the  first  translation  above  given,  the  meaning  of 
the  clause  is,  I  will  reserve  the  strength  and  violence  of  the 
enemy,  to  be  dealt  with  and  disposed  of  by  Jehovah.  My  high 
place,  beyond  the  reach  of  enemies  and  dangers.  See  above,  on 
Ps.  ix.  10  (9.)   xviii.  3  (2.)  xlvi.  8,  12  (7,  11.) 

11  (10.)  My  God  (with)  his  mercy  will  meet  me;  God  will 
make  me  to  gaze  upon  my  enemies.  This  translation  of  the  first 
clause  follows  the  reading  in  the  text  of  the  Hebrew  Bible.  The 
common  version  exhibits  the  marginal  or  masoretic  emendation, 
the  God  of  my  mercy.,  i.  e.  my  merciful  God,  or  the  God  who 
shows  me  mercy,  shall  prevent  me,  in  the  primary  and  proper 
sense  of  coming  before  me.  The  idea  here  is  that  of  coming  to 
meet  one  in  a  friendly  manner.  See  above,  on  Ps.  xxi.  4  (3), 
and  compare  the  unfavourable  meaning  of  the  same  verb  in  Ps. 
xvii.  13.  xviii.  6  (5),  19  (18.)  To  gaze,i.  e.  with  joy  and  triumph. 
See  above,  on  Ps.  liv.  9  (7.)  This  is  equivalent  to  saying,  he 
will  give  me  the  victory.  The  word  for  enemies  is  the  same  as  in 
Ps.  V.  9  (8.) 

12  (11.)  Slay  them  not,  lest  my  people  forget ;  make  thein  wan- 
der hy  thy  power  and  hring  them  down,  our  shield,  oh  Lord  !  The 
meaning  of  the  first  clause,  as  appears  from  the  context,  is,  de- 
stroy them  not  utterly,  or  once  for  all.  My  people,  i.  e.  Israel, 
the  chosen  race.  Make  them  wander,  like  Cain  and  like  Israel 
in  the  wilderness,  to  both  which  cases  the  same  verb  is  applied, 
Gen.  iv.  12.  Num.  xxxii.  13.  These  are  tacitly  referred  to,  as 
familiar  examples  of  this  kind  of  punishment,  inflicted  both  on 
individuals  and  nations.  Bring  them  down,  cause  them  to  de- 
scend, from  their  present  high  position,  humble  them,  and  make 
their  humiliation  an  example  and  a  warning  to  all  others.  This 
was  signally  fulfilled  in  the  case  of  Saul  and  his  household,  as 


■•;V' 


62  PSALM    LIX. 

well  as  in  that  of  the  nations  which  resisted  the  divine  will  and 
oppressed  the  chosen  people,  to  both  which  cases  the  expressions 
of  this  psalm  are  designedly  appropriate.  Our  shield^  our  pro- 
tector ;  not  only  mine  but  ours ;  not  only  David's  but  all 
.Israel's.  The  figure  of  a  shield  is  a  favourite  one  with  David. 
See  above,  on  Ps.  iii.  4  (3.)  xviii.  3  (2.)  xxviii.  7.  It  is  not 
only  striking  and  expressive,  but  historically  associated  with 
the  origin  of  the  nation  in  the  calling  of  Abraham  and  the  patri- 
archal promises.     See  Gen.  xv.  1. 

13  (12.)  The  sin  of  their  mouth — the  word  of  their  lips — and 
they  shall  he  taken  in  their  pride — and  from  cursing  and  falsehood 
they  will  tell.  This  is  a  close  translation  of  this  very  obscure 
verse,  that  is  to  say,  obscure  in  its  particular  expressions,  though 
its  general  sense  is  obvious  enough.  The  construction  given  in 
the  English  versions,  (for)  the  sin  of  their  mouth  (and)  the  word 
of  their  lips,  they  shall  be  taken,  either  overlooks  the  copulative 
particle  before  the  verb  or  makes  it  unmeaning,  they  shall  even  be 
taken.  The  latest  interpreters  prefer  to  render  it,  the  sin  of  their 
mouth  (is)  the  word  of  their  lips,  i.  e.  the  word  of  their  lips  is 
the  sin  of  their  mouth  ;  whatever  they  speak  is  spoken  sinfully  ; 
they  cannot  speak  without  committing  sin.  They  shall  be  takeriy 
caught,  surprised,  as  they  have  sought  to  surprise  others.  See 
above,  Ps.  ix.  16  (15.)  xxxv.  8.  It  may  also  be  read  as  an 
expression  of  desire,  may  they  be  taken !  In  their  pride,  not 
merely  on  account  of  it,  although  this  is  included,  but  in  the  midst 
of  it,  in  the  act  of  indulging  it.  From  cursing  represents  their 
capture  as  arising  (or  proceeding^  from  their  cursing,  and  may 
therefore  be  translated /o?*,  as  in  the  English  Bible.  Cursing, 
or  rather  swearing  in  attestation  of  a  falsehood.  See  above,  on 
Ps.  X.  7.  The  phrase  to  tell  a  falsehood  is  common  to  both 
idioms.  Most  interpreters  supply  a  relative,  {which)  they  tell,  or 
will  tell.  Otherwise,  from  must  be  understood  as  meaning  of, 
concerning. 


PSALM   LIX.  63 

14  (13.)  Consume  in  wrath^  consume  (them) ^  and  let  them  he  no 
morej  and  let  them  know  that  God  {is)  ruling  in  Jacoh^  unto  the 
ends  of  the  earth.  The  first  verb  strictly  means  to  cause  to 
cease,  to  finish,  to  destroy  so  that  nothing  is  left.  Let  them  he 
no  more,  let  them  cease  to  be.  By  itself,  the  Hebrew  phrase 
would  seem  to  mean,  and  they  are  not^  but  the  tense,  which  is 
not  expressed  in  the  original,  must  be  determined  by  the  prayer 
preceding.  The  last  clause  might  at  first  sight  seem  to  mean, 
let  my  enemies  know  that  God  rules  not  only  in  Israel  but  through- 
out the  earth.  But  this  is  forbidden  by  the  prayer  that  they  may 
cease  to  be,  and  would  require  a  connective  particle  of  some  sort 
after  Jacoh.  The  true  construction,  indicated  by  the  accents,  is, 
and  let  them  (i.  e.  men  in  general)  know.,  to  the  ends  of  the  earthy 
that  God  (is)  ruling  (i.  e.  habitually  rules)  in  Jacoh.  This  de- 
scription of  the  whole  world  as  witnessing  and  interested  in  God's 
dealings  with  his  chosen  people,  is  in  strict  accordance  with  the 
very  end  for  which  he  chose  them,  and  is  particularly  character- 
istic of  David.  See  above,  on  Ps.  xviii.  50  (49.)  Ivii.  6,  10,  12 
(5,  9,  11),  and  compare  his  language  to  Goliath,  1  Sam.  xvii. 
46  :  "  this  day  will  Jehovah  deliver  thee  into  my  hand,  and  I  will 

smite  thee that  all  the  earth  may  know,  that  there  is 

a  God  in  Israel." 

15  (14.)  The7i  let  them  return  at  evening.,  hold  like  the  dog.,  and 
go  around  the  city.  The  first  word  in  Hebrew  is  a  simple  copu- 
lative, meaning  and  ;  but  the  connection  seems  to  be,  since  God 
is  my  protector  and  these  enemies  are  doomed  to  destruction, 
let  them  threaten  as  they  will,  I  shall  not  fear  them.  It  is 
equally  grammatical,  though  not  so  natural,  to  understand  the 
verse  as  a  prediction  or  confident  anticipation  of  the  miserable 
state  to  which  these  enemies  should  be  reduced,  like  a  herd  of 
oriental  dogs  without  a  master  or  a  home,  prowling  about  in 
search  of  food,  and  howling  with  hunger,  but  remaining  still  un- 
satisfied.    See  above,  on  v.  7  (6.) 


64  PSALM   LIX. 

16  (15.)  They  shall  wander  (in  quest  of  something)  to  eat, 
(and)  if  they  are  not  satisfied^  remain  all  night.  This  sentence 
is  obscure,  whether  it  be  understood  as  a  defiance  or  a  threaten- 
ing, though  the  latter  construction  is  recommended  by  the  em- 
phatic pronoun  at  the  beginning.  They  themselves^  the  very 
persons  who  now  threaten  me,  shall  roam  about  in  search  of  food, 
etc.  The  most  probable  meaning  of  the  last  clause  is  :  and  not  be- 
ing satisfied,  not  finding  what  they  seek,  they  must  continue  seek- 
ing it  by  night  as  well  as  by  day.  The  conversive  particle  before 
the  last  word  seems  to  be  here  equivalent  to  then  or  still  after  a 
conditional  clause — '  if  they  are  not  satisfied,  then  they  shall  re- 
main all  night' — or  '  though  they  be  not  satisfied,  yet  must  they 
remain  all  night.' 

17  (16.)  And  I  will  sing  thy  strength j  and  celeirate  in  the 
morning  thy  mercy  ;  for  thou  hast  been  a  high  jplace  to  me^  a  re- 
fuge in  my  distress.  The  pronoun  at  the  beginning  is  emphatic, 
I,  on  my  part,  as  contrasted  with  these  wretches.  Thy  strength 
or  power  J  thus  exerted  in  my  behalf.  In  the  morning,  or  at  break 
of  day,  which  is  the  primary  meaning  of  the  term.  The  phrase 
is  in  obvious  antithesis  to  at  evening  in  v.  15  (14.)  There  may 
also  be  allusion  to  the  frequent  use  of  night  and  morning,  as 
emblems  of  sufiering  and  relief.  Compare  the  words  of  David 
in  2  Sam.  xxiii.  4.  A  height,  high  place,  or  place  of  safety,  as 
in  V.  10  (9)  above.  In  my  distress,  or  retaining  the  original  con- 
struction, in  distress  to  me.  The  form  of  expression  is  the  same 
as  in  Ps.  xviii.  7  (6.) 

18  (17.)  My  strength,  unto  thee  will  I  sing ;  for  God  is  my 
high  place,  the  God  of  my  mercy.  The  most  natural  construc- 
tion of  the  first  phrase  is  that  which  makes  it  a  direct  address  to 
God,  as  the  author  of  his  strength.  But  as  the  structure  of  the 
clause  is  precisely  similar  to  that  at  the  beginning  of  v.  10  (9), 
some  adopt  a  similar   construction,  my  strength  will  I  sing  unto 


PSALM   LX.  65 

thee.  I  will  praise  my  strength  to  thee,  because  I  shall  thereby 
praise  thyself.  This  is  equivalent  to  saying,  I  will  celebrate 
thee  as  my  strength.  High  jplace.,  place  of  safety,  refuge,  or 
asylum,  as  in  vs.  10,  17  (9,  16.)  God  of  my  mercy ,  my  merci- 
ful God,  or  the  God  who  shows  me  mercy.  See  above,  on  v. 
11  (10.) 


PSALM     L  X. 

1.  To  the  Chief  Musician.  On  the  Lily  of  Testimony.  A 
Mystery.  By  David.  To  he  Learnt.  The  lily  is  probably,  in 
this  case  as  in  Ps.  xlv.  1,  an  emblem  of  beauty  or  loveliness. 
The  testimony  is  a  name  given  to  the  Law,  as  God's  testimony 
against  sin.  See  above,  on  Ps.  xix  8  (7),  and  compare  2  Kings 
xi.  12,  where  the  term  is  applied  absolutely  to  the  Law,  con- 
sidered as  a  book  or  writing.  This  enigmatical  inscription, 
therefore,  may  be  understood  as  representing  the  theme  or  sub- 
ject of  the  psalm  to  be  the  beauty  of  the  law,  or  something 
lovely  in  it,  with  reference  most  probably  to  the  gracious  promise 
cited  from  it.  At  the  same  time,  there  seems  to  be  an  allusion 
to  the  precept  in  Deut.  xxxi.  19,  "  Now  therefore  write  ye  this 
song  for  you,  and  teach  it  the  children  of  Israel ;  put  it  in 
their  mouths,  that  this  song  may  be  a  witness  for  me  against 
the  children  of  Israel."  To  this  verse  there  seems  to  be  a 
double  allusion  in  the  one  before  us  ;  first  in  the  word  testimony , 
which  is  a  cognate  form  to  that  translated  witness.,  and  then  in 
the  concluding  words,  to  teach^  where  the  verb  is  the  same  with 
that  in  Deuteronomy.  The  title  before  us,  therefore,  seems  to 
say,  this  song  is  like  the  song  of  Moses,  which  was  to  be  taught 


66  PSALM    LX. 

to  the  people,  as  a  witness  or  testimony  against  them,  in  case  of 
unbelief  or  disobedience.  To  teach  then  means  to  he  taught  or 
to  he  learned  by  heart,  committed  to  memory.  Compare  2  Sam. 
i.  18,  where  the  English  version  incorrectly  supplies  (use  of)  the 
hotc^  instead  of  [song  of)  the  how^  meaning  the  elegy  on  Saul  and 
Jonathan  which  immediately  follows,  so  called,  according  to  an 
ancient  custom,  from  the  mention  of  Jonathan's  favourite  weapon 
in  V.  22.  See  above,  on  Ps.  ix.  1.  From  this  enigmatical  allu- 
sion, and  the  disguised  form  under  which  the  truth  is  here  re- 
vealed, the  psalm  is  justly  represented  as  a  Michtam^  mystery,  or 
secret.  See  above,  on  the  titles  of  the  four  preceding  psalms. 
The  body  of  the  psalm,  apart  from  the  additional  title  or  his- 
torical inscription  in  v.  2,  may  be  divided  into  three  equal  stanzas 
or  strophes,  each  consisting  of  four  verses.  In  the  first,  the 
Psalmist  takes  occasion  from  God's  seeming  desertion  of  his  peo- 
ple, to  recall  his  former  interventions  in  their  favour,  vs.  3 — 6 
(1 — 4.)  In  the  second,  he  pleads  an  express  promise,  as  a 
ground  of  present  hope,  vs.  7 — 10  (5 — 8.)  In  the  third,  he  ex- 
presses his  confidence  of  safety  and  success,  in  the  proposed 
expedition  against  Edom,  vs.  11 — 14  (9 — 12.)  Throughout 
the  psalm  the  ideal  speaker  is  Israel,  considered  as  the  chosen 
people. 

2.  TlTien  he  conquered  Aram  Naharaim  and  Aram  Zohah^  and 
Joah  returned  and  smote  Edom  in  the  Valley  of  Salt^  twelve 
thousand  men.  The  common  version  of  the  first  verb  {strove 
with)  seems  too  weak,  as  a  victory  is  clearly  presupposed,  and  the 
idea  of  contention  is  conveyed  by  a  cognate  form  of  the  same 
verb.  The  name  Aram  corresponds  to  Syria  in  its  widest  and 
vaguest  sense,  and  is  joined  with  other  names  to  designate  partic- 
ular parts  of  that  large  country.  It  even  includes  Mesopotamia, 
which  is  a  term  of  physical  rather  than  political  geography,  and 
denotes  the  space  between  the  Tigris  and  Euphrates,  correspond- 
ing   to    Aram- Naharaim^  or   Syria  of  the  Tioo  Rivers^  in    the 


PSALM    LX.  67 

verse  before  us.  The  king  of  this  country  was  tributary  to  the 
king  of  Aram  Zobah,  as  appears  from  the  account  of  David's 
second  Aramean  war  (2  Sam.  x.  16,  19.)  It  was  after  the 
return  of  the  victorious  army  from  this  war,  that  Joab  marched 
against  Edom  and  achieved  the  victory  here  ascribed  to  him,  as 
the  leader  of  the  army,  but  in  1  Chron.  xviii.  12,  to  his  brother 
Abishai,  who  probably  commanded  under  him,  as  he  did  in  a 
subsequent  campaign  (2  Sam.  x.  10),  and  in  2  Sam.  viii.  13  to 
David  himself  as  the  sovereign  whom  they  both  represented. 
The  Valley  of  Salt  has  been  identified  by  modern  travellers 
with  a  valley  south  of  the  Dead  Sea,  on  the  ancient  confines  of 
Israel  and  Edom.  See  Robinson's  Palestine,  vol.  ii.  p.  483. 
The  number  killed  on  this  occasion  is  stated  in  2  Sam.  viii.  13 
and  1  Chron.  xviii.  12  at  eighteen  thousand.  But  this  diversity 
might  easily  arise  from  different  modes  of  computation,  and  seems 
at  least  to  show  that  the  writer  of  the  verse  before  us  did  not 
blindly  copy  the  historical  books,  while  the  smaller  number  which 
he  gives  evinces  his  exemption  from  all  disposition  to  embellish 
or  exaggerate. 

3  (1.)  Oh  God^thou  hast  cast  us  off;  thou  hast  broken  us  ; 
thou  hast  been  angry  ;  thou  icilt  restore  to  us  (thy  favour  or  our 
previous  prosperity.)  Clear  as  the  marks  of  thy  displeasure  have 
been,  we  still  confidently  look  for  thy  returning  favour.  This 
may  refer  to  disasters  experienced  in  the  former  part  of  the 
campaign.  Cast  us  off^  with  abhorrence  and  contempt,  as  in 
Ps.  xliii.  2.  xliv.  10,  24  (9,  23.)  Broken  us^  or  made  a  breach 
in  us,  which  appears  to  be  a  military  figure,  and  a  favourite  with 
David  in  real  life.  See  2  Sam.  v.  20.  vi.  8,  and  compare  Judg. 
xxi.  15.  Job  xvi.  14.  xxx.  14.  The  last  verb  means  to  restore, 
as  in  Ps.  xix.  8.  (7.)  xxiii.  3,  but  in  application  to  a  different 
object.     Compare  Isai.  Iviii.  12. 

4  (2.)    Thou  hast  made  the  earth  qitake^  thou  hast  riven  it ; 


68  PSALM   LX. 

heal  its  breacheSj  for  it  moves.  The  idea  of  social  disaster  and 
calamity  is  here  expressed  by  the  figure  of  an  earthquake  and  its 
natural  effects,  to  which  God  is  besought  to  put  an  end  by  the 
removal  of  the  cause. 

5  (3.)  Thou  hast  made  thy  people  sec  (what  is)  hard;  thou 
hast  made  us  drink  wine  of  staggering  (or  reeling.)  The 
meaning  of  the  first  clause  is,  that  God  had  made  them  experience 
hardship.  See  a  similar  expression  in  Ps.  Ixxi.  20.  Wine  of 
staggering^  wine  that  causes  men  to  reel  or  stagger,  here  used  as 
a  figure  for  confusion,  weakness,  and  distress.  The  same  image 
reappears  in  Ps.  Ixxv.  9  (8.)  Isai.  li.  17, 22.  Jer.  xxv.  15.  xlix.  12. 
See  above,  on  Ps.  xi.  6. 

6  (4.)  Thou  hast  given  to  those  fearing  thee  a  banner  to  he 
lifted  because  of  (thy)  truth.  Selah.  In  the  sight  of  thy  dis- 
comfited and  downcast  people,  thou  hast  set  up  a  signal,  as  a 
rallying  point,  and  an  assurance  of  the  truth  of  thy  engagements. 
The  word  (Dp)  translated  banner  means  anything  elevated  as  a 
signal,  being  derived  from  the  following  verb,  which,  in  the  form 
here  used,  means  properly  to  raise  itself ^  as  in  'Zq.q)i.  ix.  16.  The 
word  for  truth  is  not  the  one  commonly  so  rendered,  but  has  the 
same  meaning  in  Prov.  xxii.  21,  and  in  the  Aramaic  dialects. 
See  Dan.  ii.  47.  iv.  34.  Because  of^  literally, /rowi  before  or  from 
the  face  of.,  an  expression  indicating,  as  the  cause  of  the  effect  de- 
scribed, the  truth  or  veracity  of  God  himself.  The  translation  of 
the  last  clause  in  the  ancient  versions  and  some  modern  ones,  to 
flee  from  before  the  bow,  gives  an  unauthorized  meaning  both  to 
the  verb  and  noun. 

7  (5.)  I7i  order  that  thy  beloved  ones  may  be  deliver ed,  save 
(with)  thy  right  hand  and  hear  (or  answer)  tts.  This  is  a  prayer 
naturally  prompted  by  the  previous  experience  of  God's  favour, 
as  recorded  in  the  foregoing  verse        Thy  beloved,  an   epithet 


PSALM   LX.  e9 

applied  to  Benjamin  in  Deut.  xxxiii.  12,  and  forming  a  part  of 
Solomon's  additional  name  Jedidiah^  2  Sam.  xii.  25.  See  also 
Ps.  xlv.  1.  The  common  version  of  the  last  words  (hear  me) 
rests  upon  the  marginal  reading  or  Keri. 

8  (6.)  God  hath  spoken  in  his  holiness  ;  I  will  triumph  ;  I  will 
divide  Shechem^  and  the  Valley  of  Succoth  I  will  measure.  As  a 
further  ground  for  his  petition,  the  Psalmist,  speaking  in  the 
name  of  Israel,  appeals  to  the  promise  of  Jehovah,  that  his  people 
should  possess  the  entire  land  of  Canaan.  The  reference  is  not 
to  any  insulated  promise,  but  to  that  pervading  the  whole  Law. 
There  God  had  spoken^  uttered  his  promise,  in  his  holiness^  i.  e. 
as  a  Holy  God,  and  as  such  incapable  of  failing  to  perform  it. 
See  the  similar  expressions  in  Ps.  Ixxxix.  36  (35.)  Am.  iv.  2. 
Some  understand  what  follows  as  the  words  which  God  had 
spoken;  but  as  v.  11  (9)  is  confessedly  the  language  of  the 
people  or  their  representative,  and  as  no  intermediate  point  of 
transition  can  be  well  assumed,  it  seems  better  to  explain  these 
also  as  the  words  of  David  or  of  Israel.  '  God  hath  spoken  in  his 
holiness  (and  therefore)  I  will  triumph.'  Because  he  has  prom- 
ised me  victorious  possession  of  the  land,  I  exult  in  confident 
anticipation  of  it.  This  idea  of  triumphant  occupation  is  ex- 
pressed in  terms  appropriate  to  the  times  of  the  original  conquest, 
when  the  land  was  measured  and  distributed  among  the  tribes. 
See  Josh.  xiii.  7.  xviii.  5.  The  two  great  divisions  of  the  country, 
east  and  west  of  Jordan,  are  denoted  by  Shechem  and  Succoth, 
the  places  where  Jacob  pitched  his  tent  on  his  return  from  exile, 
as  if  to  claim  the  Land  of  Promise  as  his  heritage.  See  Gen. 
xxxiii.  17,  19. 

9  (7.)  To  me  (belongs)  Gilead  aiid  to  me  Manasseh,  and 
Ephraim  the  strength  of  my  head^  Judah  my  lawgiver.  The 
idea  still  is  that  the  whole  of  Canaan  rightfully  belongs  to  Israel. 
The  form  of  expression  is  analogous  to  that  in  the  preceding 


70  PSALM   LX. 

verse,  but  witli  a  beautiful  variation.  As  the  two  great  divisions 
of  tbe  country,  east  and  west  of  Jordan,  are  there  represented  by- 
detached  points,  Shechem  and  Succoth,  so  here  by  the  names  of 
extensive  districts,  Judah  and  Ephraim,  the  two  largest  territories 
on  the  west,  Bashan  and  Gilead  on  the  east,  the  latter  called  by 
its  own  name,  the  former  by  that  of  the  tribe  which  occupied  the 
greater  part  of  it.  See  Deut.  iii.  12,  13.  The  last  clause  does 
due  honour  to  the  military  strength  of  Ephraim  (Gen.  xlviii.  19. 
Deut.  xxxiii.  17),  but  asserts  the  civil  supremacy  of  Judah  (Gen. 
xlix.  10.)  The  phrase  translated  strength  of  my  head  might 
seem  to  mean  7mj  chief  strength  ;  but  that  would  require  the  terms 
to  be  inverted,  head  of  my  strength.  Compare  Gen.  xlix.  3. 
It  rather  means  the  protection  of  my  head,  as  strength  of  my  life 
in  Ps.  xxvii.  1  means  that  which  protects  my  life,  the  head  being 
mentioned  as  the  vital  part  peculiarly  exposed.  Compare  Ps. 
Ixviii.  22  (21.)  ex.  6.  Some  suppose  the  figure  to  be  that  of  a 
helmet,  which  is  too  specific.  In  the  last  clause  there  is  obvious 
allusion  to  the  prophecy  in  Gen.  xlix.  10.  Lawgiver  has  its 
proper  sense  of  ruler,  sovereign.  That  of  rod  or  sceptre,  which 
some  give  it,  rests  upon  a  doubtful  explanation  of  Numb.  xxi.  18. 

10  (8.)  Moah  (is)  my  wash-jpot ;  at  Edom  tcill  I  throw  my 
shoe  ;  at  we,  Philistia,  shout  aloud !  The  three  hostile  powers, 
with  which  Israel  was  most  frequently  at  war,  are  here  put  to- 
gether, as  the  objects  of  a  contemptuous  address.  Moab  is 
likened  to  the  humblest  household  utensil,  the  vessel  in  which 
slaves  were  wont  to  wash  their  master's  feet.  Edom  is  likened  to 
the  slave  himself,  to  whom  or  at  whom  the  master  throws  his 
shoe  when  about  to  bathe  his  feet.  Compare  Matth.  iii.  11.  Acts 
xiii.  25.  This  is  much  better  suited  to  the  context  than  the 
allusion,  which  some  assume,  to  the  practice  mentioned  in  Ruth 
iv.  7,  where  the  removal  of  the  shoe  is  a  symbol  of  renunciation, 
and  could  not  be  here  used  to  express  the  opposite  idea  of  seizure 
or  triumphant  occupation.       Shout  aloud.,  or  mahe  a  noise.,  is  by 


PSALM    LX.  71 

some  explained  as  an  expression  of  triumph,  and  the  whole  clause 
treated  as  ironical.  Others  understand  it  of  the  acclamation  or 
shout  of  welcome  and  applause  by  which  subjects  recognise  and 
hail  their  sovereign.  See  above,  on  Ps.  ii.  11,  where  the  exhort- 
ation to  rejoice  with  tremUing  is,  by  the  same  interpreters, 
explained  in  the  same  manner.  In  either  case,  the  clause  implies 
superiority  in  him  who  speaks,  and  willing  or  compulsory  subjec- 
tion on  the  part  of  those  whom  he  addresses. 

11  (9.)  Who  will  bring  me  (to)  the  fenced  city  1  JVho  has 
led  me  up  to  Edam  1  In  reliance  on  God's  promise,  and  in  the 
possession  of  the  hope  and  courage  just  expressed,  his  people 
are  ready  to  go  forward,  and  only  waiting,  as  it  were,  for  some 
one  to  conduct  them  into  the  enemy's  country,  nay,  into  his  very 
citadel.  The  fenced  city^  literally,  city  of  defence  or  fortification^ 
a  phrase  already  used  in  Ps.  xxxi.  22  (21,)  is  Petra,  the  famous 
capital  of  Idumea,  hewn  in  the  rock,  and  almost  perfectly  impreg- 
nable. See  Robinson's  Palestine,  vol.  II.  pp.  573 — 580.  The 
past  tense  in  the  last  clause  represents  the  question  as  already 
answered.  Up  to^  even  to,  as  far  as,  implying  not  mere  motion 
or  direction,  but  actual  arrival. 

12  (10.)  (Is  ft)  not  thou^  oh  God^  (who)  hast  cast  us  off  and 
wilt  not  go  forth  with  our  hosts  ?  A  simpler  construction  of  the 
first  clause  would  be,  hast  thou  not  cast  us  off '^  But  it  seems 
better  to  explain  the  verse  as  an  indirect  answer  to  the  question 
in  the  one  preceding.  Who  has  brought  us  into  Edom,  if  not  He 
who  had  rejected  us  .-'  The  terms  are  borrowed  from  Ps.  xliv. 
10  (9),  which  seems  to  have  been  written  in  the  midst  of  the 
distress  here  spoken  of  as  past.  '  Wilt  not  thou,  of  whom  we 
lately  were  compelled  to  say,  thou  hast  forsaken  us  and  wilt  not 
go  forth  with  our  hosts  .^'     Compare  2  Sam.  v.  24. 

13  (11.)    Give  us  help  from  trouble  i^rfrom  the  enemiy)  ;  and 


72  PSALM    LX. 

(the  rather  because)  vain  (is)  the  salvation  of  man^  i.  e.  the 
deliverance  which  man  affords.  The  causal  particle,  for,  hc- 
causCy  which  seems  necessary  to  connect  the  clauses,  is  implied 
but  not  expressed  in  Hebrew.  The  second  noun  (nir)  may  either 
mean  distress^  as  in  Ps.  iv.  2(1.)  xviii.  7  (6),  or  one  who  gives 
distress,  a  persecuting  or  oppressing  enemy,  as  in  Ps.  iii.  2(1.) 
xiii.  5  (4.)  xxvii.  2,  12.  xliv.  6,  8,  11  (5,  7,  10.)  Either  sense 
would  be  appropriate,  but  the  latter  is  strongly  recommended 
by  its  occurrence  in  the  next  verse. 

14  (12.)  In  God  we  will  make  (i.  e.  gain  or  gather)  strength^ 
and  he  will  tread  down  (or  trample  on)  our  adversaries  (perse- 
cutors or  oppressors.)  The  prayer  is  followed  by  the  confident 
anticipation  of  the  answer.  In  God^  i.  e.  in  union  with  him,  in 
possession  of  him.  See  above,  on  Ps.  xviii.  30  (29.)  The  com- 
mon version  of  the  next  phrase  (  shall  do  valiantly)  is  vague  and 
dubious,  beinor  inadmissible  in  several  of  the  cases  where  the 
phrase  occurs,  whereas  they  all  admit  of  the  translation  make  or 
gather  strength^  in  reference  to  the  acquisition  or  recovery  of 
force  by  those  who  had  before  been  in  a  state  of  weakness.  See 
below,  on  Ps.  cviii.  14  (13.)  cxviii.  15,  16,  and  compare  Ezek. 
xxviii.  4.  Ruth  iv.  11.  Deut.  viii.  17,  18.  Num.  xxiv.  18.,  to  the 
last  of  which  places  there  is  obvious  allusion  here,  as  relating  to 
the  very  same  enemies.  Treading  or  trampling^  as  an  emblem 
of  violent  subjection,  occurs  above  in  a  contemporaneous  pas- 
sage, Ps.  xliv.  6  (5.)  The  last  eight  verses  reappear  as  a  part 
of  Ps.  cviii,  in  the  exposition  of  which  the  points  of  difference 
and  the  general  relation  of  the  passages  will  be  considered. 


PSALM     LXl 


73 


PSALM    LXI. 

1.  To  the  Chief  Musician — on  a  stringed  instrument  (or  witli 
an  instrumental  accompaniment) — of  David.  The  peculiar  form 
of  the  original  construction  (ni.-b  t'TV)  cannot  be  reproduced  in 
English,  but  seems  to  connect  the  name  of  David  both  with  the 
Hebrew  word  preceding,  as  the  owner  or  conductor  of  the 
music,  and  with  the  psalm  itself  as  the  author.  That  is  to  say, 
the  words  are  so  combined  as  to  convey  both  these  ideas — a 
stringed  instrument  of  David — and  a  jisalm  of  David.  The 
musical  term  (neginath)  is  the  same  as  in  the  titles  of  Ps.  iv,  vi, 
liv,  Iv,  but  in  the  singular  number  and  the  construct  form.  The 
psalm  itself  consists  of  a  prayer  with  an  expression  of  strong 
confidence,  vs.  2 — 5  (1 — 4),  and  an  appeal  to  the  divine  pro- 
mise, as  the  ground  and  object  of  that  confidence,  vs.  6 — 9  (5 — 8.) 

2  (1.)  Hear.,  ok  God,  my  cry  ;  attend  unto  my  prayer  !  The 
psalm  opens  with  an  introductory  petition  to  be  heard.  See 
above,  on  Ps.  v.  2,  3  (I,  2.)  xvii.  1.  Iv.  2  (1),  and  compare  Ps. 
xxxix.  12  (13.)  The  word  translated  cry,  which  sometimes  means  a 
joyful  shout  or  thankful  song — Ps.  xxx.  6  (5.)  xlii.  5  (4.)  xlvii. 
2  (1) — is  here  determined  by  the  parallelism  and  the  context  to 
denote  a  cry  for  help  or  mercy. 

3  (2.)  From  the  end  of  the  earth  unto  thee  will  I  call,  in  the 
covering  of  my  heart  (when  it  is  covered,  i.  e.  overwhelmed,  or 

VOL.    II.  4 


74  PSALM   LXf. 

covered  with  darkness.)  To  a  rock  (that)  is  high  from  me^  (i.  e. 
higher  than  I,  or  too  high  for  me)  thou  icilt  lead  me.  To  the 
saints  of  the  Old  Testament  exclusion  or  involuntary  distance 
from  the  sanctuary  seemed  equivalent  to  exile  in  the  remotest 
countries,  sometimes  called  the  end  of  the  earth  (Deut.  xxviii. 
64),  sometimes  the  end  of  heaven  (Deut.  iv.  32),  although  this 
last  phrase  may  be  understood  to  mean  the  sensible  horizon  or 
boundary  of  vision  (Isai.  xiii.  5.)  A  rock.,  often  mentioned  as  a 
place  of  refuge.  See  above,  on  Ps.  xviii.  3  (2.)  xl.  3  (2.)  Too 
high  for  me  to  reach  without  assistance.  Jn  the  last  clause  au 
earnest  prayer  is  latent  under  the  form  of  a  confident  antici- 
pation. The  feelings  here  expressed,  and  the  terms  used  to  ex- 
press them,  are  peculiarly  appropriate  to  David's  situation  dur- 
ing Absalom's  rebellion.     See  above,  on  Ps.  iii.  1.  xlii.  1. 

4  (3.)  For  thou  hast  been  a  refuge  to  me,  a  tower  of  strength 
(or  strong  tower)  from  before  (from  the  face  or  presence  of)  the 
enemy.  He  appeals  to  former  mercies  as  a  ground  for  his  present 
expectation.  The  verb  of  existence  is  here  emphatic  and  cannot, 
without  a  violation  of  usage,  be  translated  as  a  present,  which  is 
almost  invariably  suppressed  in  Hebrew.  The  enemy  is  a  collec- 
tive term,  or  one  denoting  an  ideal  person,  including  many  real 
individuals. 

5  (4.)  I  ivill  sojourn  (or  abide)  in  thy  tent  (or  tabernacle)  ages 
(or  eternities^  i.  e.  forever)  ;  /  will  trust  (take  refuge  or  find 
shelter)  in  the  shadow)  of  thy  wings.  The  first  verb  is  in  the 
paragogic  form,  expressing  strong  desire  or  fixed  determination. 
See  above,  on  Ps.  ii.  3.  To  dwell  in  God's  tent  or  house  is  to 
be  a  member  of  his  family,  to  enjoy  his  bounty  and  protection, 
and  to  live  in  intimate  communion  with  him.  See  above,  on  Ps. 
XV.  1.  xxiii.  6.  xxvii.  4,  5.  David  here  tacitly  appeals  to  the 
promise  recorded  in  2  Sam.  ch.  vii.     See  above,  on  Ps.  xxi.  5  (4.) 


PSALM   LXl.  75 

The  beautiful  figure  for  protection  in  the  last  clause  is  the  same 
as  in  Ps.  xvii.  8.  xxxvi.  8  (7.) 

6  (5.)  For  thou^  oh  God^  hast  heard  (or  hearkened  to)  my  vows 
(and  the  prayers  which  they  accompanied)  ;  thou,  hast  given  me 
the  heritage  of  those  fearing  (or  the  fearers  of)  thy  oiame^  i.  e. 
the  reverential  worshippers  of  thy  revealed  perfections.  See 
above,  on  Ps.  liv.  3  (1.)  The  heritage  here  mentioned  is  par- 
ticipation in  the  honours  and  privileges  of  the  chosen  people, 
with  particular  though  tacit  reference  to  the  vicarious  royalty 
conferred  on  David,  and  ensured  to  his  posterity  in  answer  to  his 
prayers.  See  above,  on  Ps.  xxi.  3 — 5  (2 — 4),  and  compare  2  Sam. 
vii.  16. 

7  (6.)  Days  to  the  days  of  the  king  thou  wilt  add  ;  his  years 
(shall  be,  or,  thou  wilt  multiply)  like  generation  and  generation. 
The  preposition  in  the  first  clause  strictly  means  u^on^  and  sug- 
gests the  idea  not  of  mere  addition  but  accumulation,  which 
woitld  also  be  conveyed  in  English  by  the  literal  translation,  days 
upon  days.  His  use  of  the  third  person  shows  that  he  does  not 
mean  himself  alone,  but  the  king  of  Israel  as  an  ideal  or  collec- 
tive person,  comprehending  his  posterity.  The  life  of  this  ideal 
person  would  of  course  not  be  restricted  to  a  single  generation 
but  continued  through  many,  which  is  the  meaning  of  the  idio- 
matic expression  in  the  last  clause. 

8  (7.)  He  shall  sit  (enthroned)  to  eternity  lefore  God;  mercy 
and  truth  do  thou  p-ovide  ;  let  them  ^preserve  him  (or  they  shall 
preserve  him.)  The  first  verb  suggests  the  two  ideas  of  continu- 
ance or  permanence  and  regal  exaltation.  See  above,  on  Ps.  Iv. 
20  (19),  and  compare  2  Sam.  vii.  29.  Before  God^  in  his  pre- 
sence and  under  his  protection.  See  above,  on  Ps.  Ivi.  14  (13.) 
Provide^  prepare,  afibrd,  or  have  in  readiness.  Mercy  and  Truth 
are  personified,  as  in  Ps.  xl.  12  (11.)  Ivii.  4  (3.)     Compare  Ps. 


76  PSALM  LXII. 

xliii.  3.     They  seem  to  be  here  represented  as  God's  messengers 
or  agents  in  preserving  his  Anointed. 

9  (8.)  So  will  I  celebrate  thy  name  forever  ^  that  I  may  pay  my 
vows  day  {by)  day.  The  so  at  the  beginning  may  mean,  on  this 
condition,  when  this  prayer  is  granted  ;  or  more  probably,  in  this 
assurance,  in  the  confident  expectation  of  this  issue.  Celebrate 
musically,  both  with  instrument  and  voice.  See  above,  on  Ps. 
Ivii.  8  (7),  and  compare  Ps.  lix.  IS  (17.)  That  I  may  pay, 
literally,  to  (or  for)  my  paying^  or,  as  some  explain  it,  by  my  pay - 
ingy  which  however  is  a  rare  and  dubious  use  of  the  infinitive. 
Day  (by)  day  or  day  (and)  day,  i.  e.  one  day  with  or  after  ano- 
ther, implying  not  only  frequency  but  regularity.  The  Vulgate 
version  of  this  idiomatic  phrase  is  de  die  in  diem. 


PSALM     LXII. 

1.  To  the  Chief  Musician  over  Jeduthim.  A  psalm  by  David. 
Jeduthun  seems  here  to  mean  the  family  or  choir  so  called  from 
the  Chief  Musician  of  that  name.  See  above,  on  Ps.  xxxix.  1. 
The  psalm  consists  of  three  equal  stanzas  or  strophes,  each  be- 
ginning with  the  particle  (tji^)  only.,  and  the  first  and  second  end- 
ing with  selah.  In  all  these  parts,  the  theme  or  burden  is  the 
same,  to  wit,  a  contrast  between  God  and  man,  as  objects  of 
confidence. 

2  (1.)  Only  to  God  (is)  my  soul  silent ;  from  him  (is)  my  sal- 
vation. The  frequent  repetition  of  the  first  word  {ycaC)  is  cha- 
racteristic of  the  psalm  before  us.     In  all  these  cases  it  is  to  be 


PSALM   LXII.  7.7 

taken  in  its  strict  exclusive  sense  of  only.  See  above,  on  Ps. 
Iviii.  12  (11.)  Only  in  looking  towards  God  as  my  Saviour,  is 
my  soul  silent^  literally,  silence.  See  above,  on  Ps.  xxii.  3  (2.) 
xxxix.  3  (2.)  This  trust,  and  this  alone,  can  set  his  mind  at 
rest,  and  free  him  from  the  natural  disquietude  of  man  when 
alienated  from  his  God. 

3  (2.)  Only  He  (is)  my  rock  and  my  salvation,  my  height 
fhigh  place,  refuge,  or  asylum)  ;  I  shall  not  be  shaken  (moved 
from  my  firm  position)  much  (or  greatly.)  The  adverbial  use 
of  much  is  the  same  in  Hebrew  and  in  English.  This  qualified 
expression  seems  to  be  intended  to  suggest,  that  he  does  not 
hope  to  escape  all  disaster  and  calamity,  but  only  such  as  would 
be  ruinous.  See  above,  on  Ps.  xxxvii.  24.  As  to  the  fio-ures  in 
the  first  clause,  see  above,  on  Ps.  ix.  10  (9.)  xviii.  3  (2.)  He 
only.)  God  and  no  one  else,  can  be  such  a  protector. 

4  (3.)  Until  when  (how  long)  will  ye  break  loose  upon  (or  against) 
a  man.,  icill  ye  murder  (i.  e.  seek  to  murder  him)  all  of  you  (com- 
bined against  a  single  person,  who  is  consequently)  like  a  wall  in- 
clined (or  bent  by  violence),  a  fence  (or  hedge)  crushed  (broken 
down  })  That  the  last  clause  relates  to  himself  and  not  his 
enemies,  is  clear  from  the  continuation  of  the  same  description 
in  the  next  verse. 

5  (4.)  Oidy  from  his  elevation  they  consult  to  thrust  (him ,  and  as 
a  means  to  this  end)  they  delight  in  falsehood ;  with  his  mouth, 
(i,  e.  with  their  mouths)  they  will  bless,  and  in  their  inside  (in- 
wardly, or  with  their  heart)  they  icill  curse.  Sdah.  The  sud- 
den change  of  number  in  the  middle  of  the  verse,  and  indeed  the 
whole  description,  are  like  those  in  Ps.  v.  10  (9.) 

6  (5.)  Only  to  God  be  still  my  soul,  for  from  him  (is)  my  hope. 
The  view  just  taken  of  his  fellow  men  drives  him  back  to  God, 


73  PSALM    LXIl. 

and  he  exhorts  himself  to  cherish  the  same  confidence  which  he 
had  before  expressed.  Be  stilly  silent,  trusting,  and  submissive. 
See  above,  on  v.  2  (1),  and  compare  Ps.  xxxvii.  7.  The  mean- 
ing of  the  last  clause  is,  from  him  proceeds  whatever  I  desire  or 
hope  for. 

7  (6.)  *Only  He  is  my  rock  (the  foundation  of  my  hope)  and  my 
salvation  (i.  e.  its  source  and  author) — my  high  j)lace  (refuge  or 
asylum) — I  shall  not  he  moved  (or  shaken.)  This  more  absolute 
expression,  as  compared  with  v.  3  (2),  seems  to  indicate  a 
stronger  faith,  derived  from  the  previous  comparison  of  God  and 
man  as  objects  of  trust  and  affection. 

8  (7.)  TJfon  God  (i.  e.  dependent,  founded  on  him)  is  my  sal- 
vation, and  my  honour  (both  official  and  personal)  ;  the  rock  of 
my  strength  (my  strong  rock,  or  the  basis  upon  which  my  own 
strength  rests)  ;  my  hiding  place  (my  refuge)  is  in  God.  It  is  in 
his  presence,  favour  and  protection,  that  I  hide  myself  from  all 
my  enemies  and  all  my  dangers.  See  above,  on  Ps.  vii.  11  (10.) 
Ixi.  4  (3.) 

9  (8.)  Trust  in  him  at  every  time,  oh  people,  pour  out  before 
him  your  heart ;  God  (is)  a  refuge  for  us.  Selah.  The  faith 
which  he  cherishes  himself  he  recommends  to  others  also.  At 
every  time,  not  merely  in  prosperity,  but  even  in  the  sorest  trials 
and  the  worst  extremities.  People,  not  merely  men  or  persons, 
but  people  of  God,  his  chosen  people.  To  pour  out  the  heart  is 
a  natural  and  lively  figure  for  a  full  disclosure  of  the  thoughts 
and  feelings.  See  above,  on  Ps.  xlii.  5  (4),  and  below,  on  Ps. 
cxlii.  3  (2),  and  compare  1  Sam.  i.  15.  Lam.  ii.  19.  The  last 
clause  gives  the  reason  of  the  exhortation,  and  indicates  its  ear- 
nestness by  a  solemn  pause. 

10  (9.)    Only  vanity  (are)  sons  of  Adam,  a  falsehood  sons  of 


PSALM    LXII.  79 

Man  ;  in  the  scales  (they  are  sure)  to  go  up  ;  they  are  of  vanity 
(or  less  than  vanity)  together.  As  to  the  supposed  antithesis 
between  men  of  high  and  low  degree  in  the  first  clause,  see  above, 
on  Ps.  iv.  3  (2.)  xlix.  3  (2.)  Only  vanity^  see  above,  on  Ps. 
xxxix.  6  (5.)  A  falsehood.,  something  that  deceives  expectation, 
a  false  confidence.  See  above,  on  Ps.  iv.  3  (2.)  Of  vanity, 
composed  of  it,  containing  nothing  else  ;  or  giving  the  particle 
its  frequent  comparative  sense,  (less)  than  vanity.,  or  (vainer) 
than  vanity  {itself. )  The  same  doubt  exists  as  to  the  meaning  of 
the  similar  expressions  in  Isai.  xl.  17.  xli.  24. 

11  (10.)  Truest  not  in  oppression ,  and  in  r cilery  lecome  not 
vain;  (on)  icealth.,  when  it  grows.,  set  not  (your)  heart.  The 
first  two  nouns  are  used  together  in  Lev.  v.  23  (vi.  4)  to  signify  that 
which  is  acquired  by  violence.  They  are  not  therefore  to  be 
taken  as  distinct  grounds  of  confidence,  but  as  different  parts  or 
different  descriptions  of  the  same.  Become  not  vain.,  by  being 
assimilated  to  the  vain,  unsatisfying  objects  of  your  love  and 
hope.  See  2  Kings  xvii.  15,  and  compare  Jer.  ii.  5.  Job  xxvii. 
12.  The  word  translated  wealth  means  strictly  strength  or  power .^ 
but  is  applied  to  pecuniary  as  well  as  military  force.  See  above, 
on  Ps.  xlix.  7  (6.)  Grows,  literally  sprouts,  or  springs  up  of  its 
own  accord,  perhaps  with  an  antithetical  allusion  to  wealth  gained 
by  violence.  Even  when  lawfully  or  accidentally  acquired,  set 
not  )^our  heart  upon  it.  This  phrase  in  Plebrew  sometimes  means 
nothing  more  than  to  apply  the  mind  or  give  attention,  and  so 
some  understand  it  here,  '  when  wealth  increases,  take  no  notice, 
think  not  of  it'  ;  but  the  stronger  sense  of  fixing  the  affections  on 
it,  loving  it,  and  trusting  it,  is  better  in  itself  and  better  suited  to 
the  context. 

12,  13  (11,  12.)  One  (thing)  hath  God  spoken,  these  two 
(things)  have  I  heard,  that  strength  (belongeth)  u7ito  God,  and 
(that)  unto  thee,  oh  Lord,  (belongeth)  mercy,  (^but)  that  thou  wUt 


80  PSALM   LXII. 

render  to  a  man  according  to  his  deed  (or  doing.)  There  are 
reallj  three  attributes  of  God  here  mentioned,  his  power,  his 
mercy,  and  his  justice  ;  but  as  the  last  is  only  introduced  to 
qualify  the  second,  by  a  kind  of  afterthought,  they  may  still  be 
reckoned  as  but  two.  The  construction  given  in  the  English  and 
many  other  versions  separates  the  sentences,  and  makes  the  first 
refer  to  a  repeated  utterance  or  revelation  of  the  one  truth  there 
propounded,  namely,  that  poicer  helongeth  unto  God.  Instead  of 
one  things  two  things.,  we  must  then  read  once  and  twice.  But 
this,  though  favoured  by  the  imitation  of  the  verse  before  us  in 
Job  xxxiii.  14.  xl.  5,  is  not  the  most  obvious  construction  here 
It  is  evident  that  one  and  two.,  when  absolutely  or  elliptically 
used,  may  sometimes  mean  on^  time.,  (i.  e.  once)  and  tnw  tinieSj 
(i.  e.  twice)  ;  but  it  does  not  follow  that  the  same  words,  in  a 
different  connection,  may  not  mean  one  word  or  thing.,  two  words 
or  things.  It  is  also  a  familiar  practice  of  the  sacred  writers  to 
borrow  one  another's  words,  or  to  repeat  their  own,  with  some 
slight  change  of  sense  or  application.     The  pronoun  (-t)  in  v.  12 

(11)  may  be  either  a  demonstrative  or  relative,  and  on  the  latter 
supposition  we  may  read,  (there  are)  two  (things)  which  I 
have  heard;  but  the  other  is  a  simpler  and  more  obvious  con- 
struction.    The  apostrophe  or  sudden  change  of  person  in  v.  13 

(12)  is  a  figure  of  speech  common  in  the  psalms  of  David,  and 
indicates  a  growing  warmth  of  feeling,  so  that  He  who  had  just 
been  calmly  spoken  of  as  absent,  is  abruptly  addressed  as  if  seen 
to  be  personally  present. 


PSALM   LXIll  81 


PSALM    L  X  I  I  I . 

1.  A  Psalm  by  David,  in  his  hevng  (when  he  was)  in  the  wilder- 
ness  of  Judah.  This  is  the  wilderness  along  the  eastern  frontier 
of  the  tribe  of  Judah.  It  is  frequently  mentioned  in  the  history 
of  Absalom's  rebellion  and  of  David's  flight  before  him.  See 
2  Sam.  XV.  23,  28.  xvi.  2,  14.  xvii.  16.  In  that  history  we  also 
meet  with  several  of  the  very  same  expressions  that  are  here 
used,  which,  together  with  the  strong  internal  similarity  of  this 
psalm  to  some  others  having  reference  to  Absalom's  rebellion, 
such  as  Ps.  iii,  iv,  xlii,  Ixi,  suffice  to  show  that  it  belongs  to  the 
same  period,  and  not  to  that  of  Saul's  persecution,  which  is  in- 
deed forbidden  by  the  mention  of  the  king  in  v.  12  (11.)  The 
psalm  consists  of  two  parts,  each  exhibiting  essentially  the  same 
succession  of  ideas,  but  with  the  variation  usual  in  all  such  cases. 
Both  begin  with  the  expression  of  intense  desire  for  God's  pre- 
sence and  communion  with  him,  and  end  with  a  confident  antici- 
pation of  his  mercy  ;  but  in  the  first,  vs.  2 — 9  (1 — 8),  this  is 
supposed  to  be  displayed  in  the  deliverance  of  the  Psalmist  from 
his  sufferings ;  in  the  second,  vs.  7—12  (6—11),  it  is  viewed  as 
securmg  the  destruction  of  his  enemies. 

2  (1.)    O  God  ^  my  God  {art)  thou;  I  will  seek  thee  early  ;  for 

thee  thirsts  my  soul;  for  thee  longs  my  flesh,  in  a  dry  land^ioeary, 

without  water.     The  second  divine  name  is  the  one  denoting 

power,  and  might  be  translated  here,  my  Mighty  {One).     The 

4* 


82  PSALM  LXIIl. 

very  use  of  it  involves  a  direct  appeal  to  God's  omnipotence. 
The  verb  in  the  first  clause  is  connected  in  its  etymology  with  a 
noun  meaning  the  dawn  of  day,  which  occurs  above,  Ps.  Ivii.  9  (8.) 
The  modern  lexicographers  exclude  the  sense  of  early^  and  sup- 
pose the  verb  to  mean  nothing  more  than  seek  in  English,  or  at 
most  to  seek  with  easxerness.  But  that  the  notion  of  time  is 
really  included,  seems  to  follow  from  the  antithesis  in  Isai. 
xxvi.  9.  The  act  of  seeking  a  thing  early  implies  impatience  or 
importunate  desire.  The  soul  and  the  flesh  together  mean  the 
whole  man.  See  above,  on  Ps.  xvi.  9.  There  is  evident  allu- 
sion to  the  actual  privations  experienced  by  David  in  the  wilder- 
ness of  Judah.  See  the  places  cited  in  the  note  upon  v.  1,  to 
which  add  2  Sam.  xvii.  2.  The  Hebrew  word  for  loeary  is  there 
applied  to  David  himself,  which  requires  or  allows  the  same  ap- 
plication in  the  case  before  us,  especially  as  the  form  of  the 
adjective  is  masculine,  and  land  is  feminine.  The  strict  gram- 
matical concord  is  perhaps  with  Jlesh,  which  is  a  masculine  in 
Hebrew. 

3  (2.)  To  see  thy  poioer  and  thy  glory ^  so  (as)  I  have  beheld 
thee  in  the  sanctuary.  The  first  clause  states  the  object  of  the 
strong  desire  expressed  in  the  preceding  verse.  To  make  this 
connection  clear,  the  clauses  are  transposed  in  the  common  ver- 
sion, which  is  here  retained,  as  being,  on  the  whole,  the  best 
among  the  many  which  have  been  proposed.  One  of  the  latest 
makes  the  verse  an  acknowledgment,  that  he  had  actually  found 
a  sanctuary  in  the  desert,  because  it  is  always  to  be  found  where 
God  is  pleased  to  manifest  his  presence.  But  however  sound 
and  scriptural  this  sentiment  may  be,  it  can  hardly  be  extracted 
from  the  verse  before  us  without  violence. 

4  (3.)  Because  thy  favour  is  better  than  life,  my  lips  shall 
praise  thee.  A  simpler  construction,  and  perhaps  more  agreeable 
to  Hebrew  usage,  is  that  which  makes  the  first  clause   ffive  a 


PSALM   LXIIf.  33 

reason  for  the  strong  desire  expressed  in  the  foregoing  verses, 
for  thy  favour  is  better  than  life,  and  the  last  clause  merely  add 
a  pledge  of  thankful  acknowledgment,  my  lips  shall  praise  thee. 
Better  than  life,  not  merely  than  the  life  I  now  live,  which  was 
scarcely  entitled  to  be  so  considered,  but  better  than  any  life  I 
could  live,  destitute  of  God's  favour,  which  is  therefore  more 
than  a  sufficient  substitute  or  compensation. 

5  (4.)  So  will  I  bless  thee  in  my  life,  in  thy  name  icill  I  raise 
my  haiuls.  So,  that  is,  according  to  the  gift  bestowed.  Bless, 
i.  e.  praise  and  thank  thee.  See  above,  on  Ps  xvi.  7.  xxxiv. 
2(1.)  In  my  life  may  either  mean  as  long  as  I  live,  which  is 
the  obvious  and  usual  interpretation,  or  when  restored  to  life,  from 
this  state  of  living  death,  which  is  the  sense  preferred  by  some 
of  the  best  interpreters,  on  account  of  the  supposed  allusion  to 
letter  than  life  in  the  preceding  verse  ;  but  it  is  far  from  being  the 
most  natural  construction.  In  thy  name,  invoking  thee  as  the  object 
of  my  worship,  and  particularly  of  my  thankful  praise.  Lift  up 
my  hands  in  prayer,  and  more  specifically  here,  in  thanksgiving. 
See  above,  on  Ps.  xxviii.  3  (2.) 

6  (5.)  As  (with)  marrow  and  fatness  shall  my  soul  be  satisfied^ 
and  (with)  lips  of  rejoicing  shall  my  mouth  praise  (thee.)  He 
continues  the  expression  of  his  joyful  confidence  and  hope.  Mar- 
row and  fatness  are  used  to  represent  two  Hebrew  words  both 
meaning  animal  fat,  here  put  for  rich  food,  and  that  for  abund- 
ant supplies  of  every  kind.  Lips  of  rejoicings  may  denote  either 
joyful  lips,  or  lips  by  which  rejoicings  are  uttered.  The  uncon- 
ditional engagement  to  praise  God  implies,  as  usual,  a  firm  belief 
that  he  will  have  occasion  so  to  do.      See  above,  on  Ps.  v.  8  (7.) 

7  (6.)  When  I  remember  thee  upon  my  bed,  in  the  watches  1 
will  meditate  upon  thee.     The  first  word  in  Hebrew  is  the  one 


84  PSALM  LXIIT. 

commonly  translated  if ;  but  the  condition  indicated  by  it  is 
sometimes  specifically  that  of  time.  There  seems  to  be  refer- 
ence in  this  verse  to  the  old  division  of  the  night,  for  municipal 
and  military  purposes,  into  three  watches,  the  first  (Lam.  ii.  19), 
the  middle  (Judg.  vii.  19),  and  the  morning  watch  (Ex.  xiv. 
24.  1  Sam.  xi.  11.)  See  below,  on  Ps.  xc.  4.  /  will  meditate 
of  thee^  or  more  literally,  in  thce^  implying  an  entire  absorption 
of  his  powers  and  affections  in  the  object.  See  above,  on  Ps. 
i.  2. 

8  (7.)  For  thou  hast  been  a  help  to  me,  and  in  the  shadoiv  of 
thy  wings  will  I  rejoice.  The  protection  which  he  has  experi- 
enced already  he  is  sure  of  still  enjoying  in  the  time  to  come. 
The  translation  of  the  first  verb  as  a  present  {thou  art  my  help) 
not  only  weakens  the  antithesis  but  violates  a  constant  usage. 
See  above,  on  Ps.  lix.  17  (16.)  Ixi.  4  (3.)  The  image  pre- 
sented in  the  last  clause  is  the  same  as  that  in  Ps.  xvii.  8.  xxxvi. 
8  (7.)  Ivii.  2(1.)  Ixi.  5  (4.) 

9  (8.)  31y  soul  cleaves  after  thee^  thy  right  hand  holds  me.  This 
is  a  strong  metaphorical  description  of  the  mutual  relation  be- 
tween God  and  the  believer  ;  a  relation  of  trustful  dependence 
on  the  one  hand,  and  of  constant  favour  and  protection  on  tho 
other.  Cleaves  after  is  a  frequent  phrase  for  follows  cleaving  to 
thee.  The  right  hand  is  the  constant  symbol  of  strength.  See 
above,  on  Ps.  xviii.  36  (35.)  xliv.  4  (3.)  Ix.  6  (5.) 

10  (9.)  And  they  to  (their)  ruin  are  seeking  my  soul ;  they 
shall  go  into  the  depths  of  the  earth.  The  phrase  to  ruin  has 
precisely  the  same  sense  as  in  Ps.  xxxv.  8,  namely,  to  their  own 
destruction.  Are  seeking.,  will  seek  ;  the  idea  suggested  by  the 
future  is,  that  if  they  still  persist  in  seeking  it,  they  will  do  so 
to  their  own  destruction.  Some  obtain  the  same  sense  by  a 
different  construction,  they  (shall  comej  to  ruin  (who)  are  seek- 


PSALM    LXIII.  g5 

ing  my  soul ;  but  this  supposes  two  ellipses,  which  are  not  to  be 
assumed  without  necessity.  Still  less  satisfactory  is  the  con- 
struction which  regards  the  whole  verse  as  a  single  proposition  : 
they  (who)  seek  my  soul  to  ruin  (or  destroy  it)  shall  go^  etc.  To 
seek  the  soul  implies  a  purpose  of  destruction,  without  any  quali- 
fying adjunct,  even  in  prose.  See  2  Sam.  xvi.  11.  The  depths 
of  the  earthy  literally,  its  lower  or  lowest  parts,  which  may  simply 
mean  the  grave  (as  we  SB,ju7ider  ground)^  or  contain  an  allusion  to 
the  fate  of  Korah  and  his  company  (Num.  xvi.  31 — 34.)  See 
above,  on  Ps.  Iv.  16  (^15.) 

11  (10.)  They  shall  be  abandoned  to  the  poicer  of  the  suwrd ; 
the  prey  of  jackals  shall  they  be.  The  literal  translation  of  the 
first  clause  is,  they  shall  pour  him  out  upon  the  hands  of  the 
sword.,  where  the  use  of  the  plural  verb  in  an  indefinite  or  pas- 
sive sense,  and  the  sudden  alternation  of  the  singular  and  plural 
form  in  speaking  of  the  enemy,  together  with  the  bold  and 
idiomatic  figures  of  a  sword  with  hands  and  men  poured  on 
them,  present  such  a  concurrence  of  apparent  solecisms  as  can 
be  made  intelligible  only  by  a  paraphrase.  The  word  translated 
prey  means  properly  a  share  or  portion;  it  occurs  above,  Ps. 
xi.  6.  xvi.  5.  The  other  noun  in  this  clause  is  the  common 
Hebrew  word  for  foxes.,  but  is  used  with  so  much  latitude  as  to 
include  the  jackal,  which  sense  must  be  here  preferred,  as  the 
fox  does  not  prey  upon  dead  men,  unless  the  clause  be  under- 
stood to  mean  nothing  more  than  that  they  shall  be  left  lying  in 
the  desert,  where  these  creatures  have  their  home,  which  is  a 
good  sense,  but  much  weaker  than  the  one  just  put  upon  the 
words. 

12  (11.)  And  the  king  shall  rejoice  in  God ;  fin  him)  shall 
every  one  boast  (ov  glory)  that  swears  by  him.,  because  the  mouth 
of  those  speaking  falsehood  shall  be  shut  (or  stopped.)  Instead 
of  the  personal  pronoun  he  inserts  his  oflScial  title,  the  king.,  i.  e. 


86  PSALM    LXIV. 

I  as  king.  Rejoice  in  God^  i.  e.  in  union  with  him  and  in  the 
experience  of /his  favour.  Boast  or  praise  himself ^  i.  e.  felicitate 
himself  on  the  possession  of  these  glorious  distinctions  and  ad- 
vantages. Swearing  by  him^  i.  e.  as  some  suppose,  by  the  king 
here  mentioned,  according  to  the  old  Egyptian  custom  (Gen. 
xlii.  15,  16),  of  which  we  find  some  traces  even  in  Israel  (1  Sam. 
xvii.  55.  XXV.  26.  2  Sam.  xi.  11.)  If  this  were  the  true  gram- 
matical construction  we  might  perhaps  explaui  the  phrase  to 
mean  swearing  to  him^  i.  e.  swearing  fealty  or  allegiance,  doing 
homao-e  to  him  as  a  rio-htful  soverei2;n.  But  there  is  in  fact  no 
sufficient  reason  for  departing  from  the  obvious  construction 
which  refers  the  pronoun  to  the  nearest  antecedent,  God.  The 
last  clause  assigns  the  immediate  occasion  of  the  joy  and  triumph 
here  predicted,  namely  the  defeat  of  false  and  treacherous  insur- 
gents. See  above,  on  Ps.  Ixii.  5  (4),  and  compare  2  Sam.  xviii. 
7,8. 


PSALM    LXIV. 


1.  To  the  Chief  Musician.  A  Psalm  by  David.  The 
correctness  of  this  title  is  abundantly  established  by  the  marked 
internal  similarity  between  this  and  other  psalms  of  David.  Its 
very  structure  is  Davidic,  exhibiting  the  two  familiar  elements  of 
a  prayer  for  deliverance  from  wicked  enemies,  vs.  2 — 6  (1 — 5), 
and  a  confident  anticipation  of  a  favourable  answer,  vs.  7 — 11 
(6-10.) 

2(1)    Hear.,  oh  God^  my  voice  in  my  complaint ;  from  fear  of 
the  enemy  thou  wilt  preserve  my  life.      Here,  as  in  Ps.  liv,  3(1), 


PSA.LM    LXIV.  87 

the  expression  of  confidence  insinuates  itself  into  the  prayer  itself. 
Co?)iplaintj  literally,  musing,  meditation,  but  with  special  refer- 
ence to  sufiering  and  danger.  See  above,  on  Ps.  Iv.  3  (2.) 
Fear  of  the  enemy ^  that  which  I  have  reason  to  fear  from  him. 

3  (2.)  Thou  wilt  hide  me  from  the  secret  of  evil  doers^from 
the  iiimidt  of  the  workers  of  iniquity.  By  secret  we  are  here  to 
understand  their  confidential  consultations  and  the  devices  there 
matured.  See  above,  on  Ps.  xxv.  14.  The  participle  doing 
evil,  used  as  a  noun  (evil  doers)  to  describe  the  whole  class  of 
wicked  men,  is  a  favourite  expression  of  David's.  See  above, 
Ps.  xxii.  17  (16.)  xxvi.  5.  xxvii.  2.  xxxvii.  1,  9.  As  secrcci/ be- 
longs to  the  formation  of  the  plot,  so  does  noise  or  tumult  to  its 
execution.  The  same  figures  are  combined,  but  in  a  very  difi'erent 
application,  Ps.  Iv.  15  (14.) 

4  (3.)  Who  have  sharpened,  like  the  sivord,  their  tongiie,  have 
strung  their  arroiv,  bitter  speech.  The  figure  in  the  first  clause  is 
a  favourite  with  David.  See  above,  on  Ps.  lii.  4  (2.)  Ivii.  5  (4.) 
lix.  8  (7.)  Strung  their  arroio,  literally  trod  (i,  e.  lent)  it, 
which  must  either  be  explained  as  an  ellipsis — bent  their  (bow  to 
shoot  their)  arrow — or  as  a  poetical  transfer  to  the  arrow  of  what 
is  strictly  applicable  only  to  the  bow.  See  above,  on  Ps.  Iviii. 
8  (7.)  The  figure  of  an  arrow  is  peculiarly  appropriate  to  the 
poignant  pain  produced  by  insult  and  calumny,  which  is  also  well 
expressed  by  the  epithet  hitter.  Compare  Deut.  xxxii.  24.  1 
Sam.  XV.  32. 

5  (4.)  To  shoot  in  secret  places  (at)  the  perfect ;  suddenly  they 
will  shoot  him,  and  will  not  fear.  With  the  first  clause  compare 
Ps.  X.  8.  xi.  2.  The  perfect,  the  sincere  and  upright  servant  of 
God,  who  is  free  from  all  fatal  and  essential  defect  of  character. 
See  above,  on  Ps.  xv.  2.  xviii.  24.  (23.)  vii.  9  (8.)  xxv.  21.  xxvi. 
i,  13.  xxxvii.  37,  in  the  last  of  which  places  the  Hebrew  adjec- 


88  PSALM    LXIV. 

tive  has  the  same  form  as  in  the  case  before  us.  And  will  not 
fear  J  i.  e.  without  being  deterred  by  the  fear  of  God  or  man. 
See  above,  on  Ps.  Iv.  20  (19.) 

6  (5.)  They  will  strengthen  for  themselves  an  evil  word  ;  they 
will  tell  about  hiding  snares  ;  they  have  said,  who  tcill  see  to  them  ? 
To  strengthen  is  to  make  strong,  to  construct  so  as  to  be  strong. 
An  evil  word  is  an  idiomatic  phrase  for  a  malignant  plot,  so 
called  because  it  is  the  fruit  of  mutual  discourse  and  consultation. 
See  above,  on  Ps.  xli.  9  (8.)  Tell  about,  count  and  recount 
their  various  devices,  past  and  present.  See  above,  on  Ps.  lix. 
13  (12.)  The  interrogation  in  the  last  clause  is  an  indirect  one  ; 
the  equivalent  direct  form  would  be,  icho  will  see  to  us,  i.  e. 
regard  us  .^  Compare  Ps.  x.  11.  lix.  8  (7.) 

7  (6.)  They  search  out  iniquities  ;  (they  say)  TVe  are  ready — 
a  consummate  plan  !  and  the  inward  thought  and  heart  of  (^every) 
man  (is)  deep.  They  rack  their  invention  and  ransack  their 
memory  for  modes  of  doing  mischief.  We  are  ready,  literally 
finished,  just  as  we  might  say  in  English,  we  are  done.  The  next 
phrase  consists  of  a  passive  participle,  derived  from  the  verb  at 
the  beginning  of  the  sentence,  and  a  cognate  noun.  The  parti- 
ciple here  corresponds  to  exquisite,  recherche,  something  not  to  be 
had  without  laborious  search,  and  the  noun  describes  the  product 
of  the  search  itself.  The  last  clause  is  added  to  enhance  the 
danger,  by  representing  the  device  as  springing  not  from  shallow, 
superficial,  but  profound  contrivance.  Inward  thought,  literally 
inside,  an  equivalent  to  heart  often  used  by  David.  See  above, 
on  Ps.  V.  10  (9.)  xlix.  12  (11.)  Iv.  16  (15.)  Ixii.  5  (4.) 

8  (7.)  But  God  has  shot  them — with  an  arrow — suddenly — 
the  wounds  are  theirs.  By  an  abrupt  but  beautiful  transition  he 
describes  the  tables  as  completely  turned  upon  the  enemy. 
The  antithesis   is    rendered    very  striking  by  the  repetition  of 


PSALM  LXIV.  89 

the  verb,  noun,  and  adverb  used  in  vs.  4,  5  (3,  4.)  Just  as  they 
are  about  to  shoot  an  arrow  suddenly  at  the  righteous,  God 
shoots  an  arrow  suddenly  at  them.  The  wounds  which  they 
intended  to  inflict  on  others  have  become  (^^^)  their  own. 
When  they  thought  to  strike  others,  they  were  struck  themselves. 
The  general  idea  is  the  same  as  in  Ps.  vii.  12 — 17  (11 — 16.) 
liii.  6  (5.)  Ivii.  7  (6.)  The  adversative  particle  at  the  beginning 
is  substituted  for  the  simple  copulative  of  the  Hebrew,  to  make 
the  transition  or  antithesis  more  obvious  in  English.  See  above, 
onPs.  Hi.  10  (8.)  Iv.  14  (13.) 

9  (8.)  And  he  has  cast  them  down;  upon  them  {comes)  their 
own  tongue  ;  all  shall  flee ,  gazing  at  them.  Cast  doion.^  literally, 
made  to  fall  or  stumble.  See  the  use  of  the  same  verb  in  histor- 
ical prose,  2  Chron.  25.  8,  and  compare  the  original  of  2  Chron. 
xxviii.  23.  The  construction  is  indefinite,  as  in  Ps.  Ixiii.  11  (10), 
they  have  cast  him  down.,  i.  e.  he  is  cast  down,  meaning  the  enemy 
as  an  ideal  person,  who,  according  to  the  usage  of  these  psalms, 
is  immediately  afterwards  referred  to  in  the  plural  number. 
Their  tongue.,  i.  e.  the  consequences  of  their  false,  malignant 
speeches  and  their  mischievous  deliberations.  The  verb  in  the 
last  clause  is  an  intensive  form  of  the  one  used  in  Ps.  xxxi. 
12  (11.)  Iv.  8  (7.)  Gazing  at  them.,  not  simply  seeing  them, 
but  seeing  with  emotion,  whether  that  of  wonder,  joy,  or  terror. 
See  above,  on  Ps.  liv.  9  (7.)  lix.  11  (10.)  The  clause  seems  to 
contain  an  allusion  to  the  flight  of  the  people,  when  the  earth 
opened  to  devour  Korah  and  his  company.  Num.  xvi.  34. 

10  (9.)  And  all  men  fear^  and  pronounce  {it)  Godh  doings 
and  his  work  they  understand.  The  conversive  futures  show  the 
dependence  of  the  sentence  upon  that  which  goes  before  it  and 
describe  the  action  not  as  actually  past,  but  as  directly  conse- 
quent upon  the  great   catastrophe   described  in  the   preceding 


90  PSALM   LXV. 

context.  And  declared  the  work  of  God^  i.  e.  pronouuced  it  to 
be  such.  Compare  Ex.  viii.  19.  His  work  they  wilder  stand  ^  i.  e. 
no  longer  foolishly  ascribe  it  to  mere  chance  or  human  agency. 

11  (10.)  Glad  shall  the  righteous  he  in  Jehovah^  and  shall  trust 
in  him ;  and  (in  him)  shall  hoast  (or  glory)  all  the  ujpright  in 
heart.  Having  described  the  effect  of  the  divine  interposition  on 
the  wicked  and  on  men  in  general,  he  now  shows  how  it  will  affect 
the  righteous.  In  Jehovah  means,  as  usual,  in  union  with  him 
and  possession  of  him.  The  word  translated  trust  is  that  which 
seems  originally  to  denote  the  act  of  seeking  shelter  under  an 
overshadowing  object.  See  above,  on  Ps.  Ixiii.  8  (7.)  With 
the  last  clause  compare  Ps.  Iviii.  11  (10.)  Ixiii.  12  (H.j 


PSALM    LXV. 

1.  To  the  Chief  Musician.  A  Psalm.  By  David.  A  Song, 
i.  e.  a  song  of  praise.  See  above,  on  Ps.  xlviii.  1.  xlii.  9  (8.) 
God  is  first  praised  in  general,  as  a  God  of  mercy  and  benevo- 
lence to  all  men,  vs.  2 — 9  (1 — 8),  and  then  in  particular,  as  the 
giver  of  fruitful  seasons  and  abundance,  vs.  10 — 14  (9 — 13.) 

2(1.)  To  thee  fbelongeth)  silence,  praise,  oh  God,  in  Zion, 
and  to  thee  shall  be  paid  the  vow  The  two  words  silence-praise 
form  a  kind  of  compound  term,  like  humility-righteousness  in 
Ps.  xlv.  5  (4,)  meaning,  as  some  suppose,  silent  praise,  but  this  is 
hardly  consistent  with  the  fact  that  the  praise  here  offered  is 
vocal.  More  probably  it  means  such  praise  as  is  accompanied 
by  a  cessation  of  all  tumultuous  and  passionate   excitement.  See 


PSALM    LXV.  91. 

above,  on  Ps.  Ixli.  2,  6  (1,  5.)  In  Zion^  as  the  appointed  place 
of  prayer  and  praise  under  the  old  economy.  The  last  clause 
implies  that  fresh  occasion  was  continually  given  for  thankful 
vows  and  their  fulfilment,  by  the  constant  repetition  of  God's 
providential  favours. 

3  (2.)  Hearer  of  prayer ^  uf  to  thee  shall  all  Jlesh  come.  The 
first  word  in  Hebrew  is  a  participle,  hearing^  thou  who  habitually 
hearest  prayer.  This  is  mentioned  as  one  of  the  divine  cha- 
racters or  attributes.  Up  to  thee^  even  to  thee,  implying  actual 
arrival,  and  therefore  a  stronger  expression  than  unto  thee.  All 
Jlesh  sometimes  means  all  animals,  all   living  creatures  (Gen.  vi. 

17,  19),  but  is  here  used  in  its  narrower  sense  of  all  mankind 
(Gen.  vi.  3,  12.)  To  thee  they  shall  come,  i.  e,  must  come,  for 
the  supply  of  their  necessities,  the  forgiveness  of  their  sins,  and 
in  short  for  every  good  and  perfect  gift  (James  i.  17),  both  of  a 
temporal  and  spiritual  nature. 

4  (3.)  Words  of  iniquities  are  too  strong  for  me  ;  (as  forj  our 
transgressions^  thou  wilt  expiate  them.,  or  forgive  them  for  the  sake 
of  an  atonement.  Words  of  iniquities  is  by  some  regarded  as 
a  pleonastic  paraphrase  for  iniquities  themselves.  More  pro- 
bably, however,  the  phrase  means  the  charge  or  accusation  of 
iniquity.  See  above,  on  Ps.  vii.  1.  xli.  9,  (S),  and  below,  on 
Ps.  cv.  27.  Too  strong  for  me.,  more  than  I  am  able  to  account 
for  or  endure.  vSee  above,  on  Ps.  xl.  13  (12),  and  below,  on  Ps. 
C2CXX.  3.  The  last  clause  contains  the  encouragement  suited 
to  the  alarming  situation  mentioned  in  the  first. 

5  (4.)  Happy  (he  whomj  thou  wilt  choose  and  bring  (him) 
near.,  i.  e.  admit  him  to  thy  presence  and  to  intimate  communion 
with  thee,  (so  that)  he  shall  inhabit  thy  courts  ;  ice  shall  be  sated., 
satisfied  or  filled,  luith  the  good.,  i.  e.  the  pleasure,  the  enjoyment, 
of  thy  house,  the  holy  (place)  thy  temple,  or  thy  holy  temple,  thy 


92  PSALM   LXV. 

sanctuary,  au  expression  used  both  of  the  tabernacle  and  the 
temple  properly  so  called.  See  above,  on  Ps.  v.  8  (7.)  The , 
privilege  described  is  not  merely  that  of  public  worship  at  the 
place  of  God's  appointment,  but  of  residence  in  his  family  and 
participation  in  the  privileges  of  his  household.  See  above,  on 
Ps.  XV.  1.  xxiii.  6.  The  change  from  the  third  person  singular 
to  the  first  plural  shows  that  the  former  was  only  an  individuali- 
zation of  the  church  or  chosen  people. 

6  (5.)  Fearful  things  in  righteousness  thou  tollt  answer  us,  ok 
God  of  our  salvation^  the  confidence  of  all  the  ends  of  the  land 
and  sea — (even)  the  furthest .  Thou  wilt  give  us  fearful  answers 
to  our  prayers,  i.  e.  such  as  are  suited  to  excite  religious  rever- 
ence and  awe.  The  confidence^  the  object  of  their  trust.  Earth 
(or  land)  and  sea  are  put  together  to  describe  the  whole  world, 
and  the  ends  of  both  for  the  remotest  countries,  which  idea  is 
then  expressed  directly,  by  the  word  at  the  end  of  the  sentence. 
The  superlative  cannot  be  expressed  in  Hebrew,  but  is  here 
suggested  by  the  context.  The  sense  is  not  that  all  men  actually 
feel  this  trust  in  God,  but  that  whether  they  feel  it  or  not,  they 
are  really  dependent  upon  him  alone.     Compare  Isai.  xlii.  4. 

7  (6.)  Fixing  the  mountains  hy  his  strength^  girded  with 
power.  This  verse  accounts  for  the  dependence  of  all  creatures 
upon  God  by  a  reference  to  his  almighty  power,  which  is  not 
described  in  general  terms,  but  by  one  of  its  effects  or  acts,  the 
settling  of  the  mountains,  as  the  most  solid  and  immovable 
portions  of  the  earth.  He  is  then  metaphorically  represented  as 
girded  or  invested  with  power.     See  below,  on  v.  13  (12.) 

8  (7.)  Stilling  the  roar  of  seas,  the  roar  of  their  waves,  the 
tumult  of  nations.  The  sentence  is  continued  from  the  foregoino; 
verse.  God  not  only  formed  the  material  universe  at  first,  but 
still  controls  it.  There  is  here  a  beautiful  transition  from  the 
literal  to  the  figurative  use  of  the  same  language.     It  is  true,  in 


PSALM    LXV 


93 


the  strict  sense,  that  God  stills  the  raging  of  the  seas ;  but  it  is 
also  true  that  he  subdues  the  commotion  of  human  societies  and 
states,  of  which  the  sea  is  a  natural  and  common  emblem.  See 
above,  on  Ps.  xlvi.  3,  4  (2,  3.)  Hence  he  adds  in  express  terms, 
the  tumult  of  nation?,. 

9  (8.)  Then  were  afraid  those  inhabiting  the  ends  (or  most 
distant  parts)  of  thy  signs  ;  the  outgoings  of  morning  and  evening 
thou  wilt  make  to  shout  (or  sing.)  Then  is  not  expressed  in 
Hebrew,  but  employed  in  the  translation  to  show  the  dependence 
of  the  verb  on  that  of  the  preceding  sentence.  The  sense  is  that 
whenever  God  thus  stills  the  tumult  of  the  nations,  even  the 
remotest  are  affected  by  his  signs,  i.  e.  the  sensible  indications  of 
his  presence  and  immediate  agency.  Outgoings  is  a  local  noun 
in  Hebrew,  and  denotes  the  places  where  the  evening  and  the 
morning  come  forth  or  begin,  i.  e.  the  points  at  which  the  sun  sets 
and  rises,  the  east  and  west,  here  put  for  eastern  and  western 
lands,  and  these  for  their  inhabitants.  That  the  fear  mentioned 
in  the  first  clause  is  not  mere  slavish  dread,  but  an  affection  per- 
fectly compatible  with  joy,  is  clear  from  the  remainder  of  the 
sentence. 

10  (9.)  Thou  hast  visited  the  earth  and  drenched  it;  thou  wilt 
much  enrich  it;  the  river  of  God  is  full  of  icater  ;  thou  wilt 
-prepare  their  corn,  for  thus  thou  dost  prepare  it,  i.  e.  the  earth, 
for  this  very  purpose.  God  is  said  to  visit  his  creatures  when  he 
manifests  his  presence  with  them,  whether  in  the  way  of  judgment 
or  of  mercy.  See  above,  on  Ps.  viii.  5  (4.)  Drenched,  soaked, 
or  made  to  overflow.  The  word  translated  much  is  the  same  as  in 
Ps.  Ixii,  3  (2.)  The  river  of  God,  as  opposed  to  earthly  streams. 
However  these  may  fail,  the  divine  resources  are  exhaustless. 
Their  corn,  that  required  for  men's  subsistence.  See  above,  on 
Ps.  iv.  8  (7.)     The  meaning  of  the  last  clause  seems  to  be  that 


94  PSALM    LXV. 

he  who  provides  rain  to  fertilize  the  earth,  may  be  expected  to 
provide  the  fruit  itself. 

11  (10.)  Its  furroics  drench,,  its  ridges  heat  down;  with 
showers  thou  wilt  soften  it ;  its  vegetation  thou  wilt  bless.  The 
first  verb  means  to  water  abundantly,  the  second  to  lower  or  beat 
down,  implying  a  great  violence  of  rain.  The  word  translated 
showers,,  according  to  its  etymology  and  usage,  denotes  frequent 
and  abundant  rains.  Soften,,  dissolve,  or  loosen  it.  The  Hebrew 
verb  is  a  derivative  of  that  in  Ps.  xlvi.  7  (6.)  Vegetation,, 
germination,  that  which  sprouts  or  springs  up  from  the  seed  when 
sown.  Some  make  the  verbs  in  the  first  clause  infinitives, 
determined  by  the  finite  tenses  which  precede  and  follow.  But 
their  form  permits  them  to  be  taken  as  imperatives,  from  which 
the  transition  to  the  future  is  entirely  natural  and  in  accordance 
with  the  usage  of  David's  psalms,  whenever  an  expression  of 
confident  anticipation  is  to  be  immediately  subjoined  to  one  of 
strong  desire.     See  above,  on  Ps.  liv.  3  (1.) 

12  (11.)  Thou  hast  crowned  the  year  of  thy  goodness,,  and  thy 
'paths  drop  fatness.  The  first  clause  may  either  mean,  thou  hast 
crowned  the  year  with  thy  goodness,  or,  as  some  prefer  to  construe 
it,  thou  hast  crowned  the  year  of  thy  goodness,  the  year  distin- 
guished by  thy  goodness,  with  particular  instances  and  proofs  of 
that  goodness.  The  obvious  meaning  of  the  strong  but  beautiful 
figure  in  the  last  clause  is,  that  wherever  he  appears  his  move- 
ments are  attended  by  a  rich  and  fertilizing  influence.  Fatness 
is  as  usual  a  figure  for  rich  food,  and  that  for  general  abundance. 

13  (12  )  They  drop — the  pastures  of  the  ivilderness,  and  (with) 
joy  the  hills  are  girt.  The  word  translated  pastures  properly 
means  dwellings,,  but  is  specially  applied  to  folds  and  pastures,  as 
the  places  to  w^hich  flocks  resort.  See  above,  on  Ps.  xxiii.  1. 
The  word  translated  wilderness,,  according  to  its  most   probable 


PSALM   LXVI.  95 

etymology,  originally  signifies,  not  a  barren  desert,  but  a  tract  of 
country  neither  tilled  nor  thickly  peopled,  though  perhaps  luxur- 
iant and  abundant  as  a  pasture  ground.  The  general  metaphor 
of  clothing  which  occurs  in  the  next  verse,  is  here  anticipated  by 
the  specific  one  of  a  girdle,  as  that  which  surrounds  the  body  and 
confines  the  dress.     See  above,  on  Ps.  xviii.  33  (32.) 

14  (13.)  The  pastures  are  clothed  with  flocks^  and  the  vales 
shall  be  rohed  in  grain  ;  they  shall  shout  (for  joy),  yca^  they  shall 
sing.  Some  translate  the  first  clause,  the  Jlocks  are  clothed  with 
lambs,  denying  that  the  first  noun  in  Hebrew  ever  means  pastures. 
But  see  above,  on  Ps.  xxxvii.  20.  The  image  presented  in  the 
first  translation  is  certainly  more  natural  and  beautiful.  It  also 
makes  the  parallelism  more  complete,  the  fields  being  covered  by 
the  waving  crops  in  the  same  sense  that  the  meadows  are  covered 
by  the  grazing  flocks.  In  the  last  clause  the  pastures  and 
valleys,  by  a  beautiful  personification,  are  described  as  breaking 
forth  into  shouts  of  joy  and  songs  of  praise.  See  above,  on  Ps. 
Ix.  10  (8.) 


PSALM     LXVI. 


1.  To  the  Chief  Musician.  A  Song.  A  Psalm.  Shouv 
unto  God,  all  the  earth  !  The  second  clause  of  the  inscription 
represents  it  as  a  psalm  of  praise.  See  above,  on  Ps.  Ixv.  1. 
This  is  confirmed  by  the  contents  and  structure  of  the  psalm 
itself,  in  which  we  have,  first,  a  general  celebration  of  God's 
wonderful  dealings  with  his  people  in  all  ages,  vs.  1 — 7  ;  then  a 
siirailar  acknowledgment  of  what  he  had  done  in  a  particular  case, 


96  PSALM   LXVI. 

vs.  8 — 12  ;  and  lastly  a  pledge  or  promise  of  thanksgiving,  vs. 
13 — 20.  The  resemblance  to  the  forty-sixth  psalm  has  led  some 
to  suppose,  that  this  psahii  was  occasioned  by  the  same  event,  or 
composed  in  imitation  of  the  other,  for  the  use  of  the  church  in 
similar  emergencies.  The  verb  shout  is  plural  in  its  form,  which 
shows  that  earth  has  a  collective  sense. 

2.  Sing  the  honour  of  his  nar/ie  ;  give  (him)  honour^  (give) 
him  'praise.  The  honour  or  glory  of  his  name  is  that  due  to  his 
manifested  excellence.  See  above,  on  Ps.  xxix.  2.  Give^  literally 
jplace  or  jput^  the  verbs  expressing  these  ideas  being  often  inter- 
changed in  Hebrew.  The  same  phrase  that  is  here  used  occurs 
also  in  Josh.  vii.  19.  Jsai.  xlii.  12,  and  is  clearly  equivalent  to 
give  honour  in  Ps.  xxix.  1,  2.  Ixviii.  35  (34.)  Jer.  xiii.  16.  The 
form  of  the  last  clause  is  peculiar,  give  honour  (as  or  to)  his 
praise. 

3.  How  fearful  are  thy  doings !  In  the  greatness  of  thy 
strength  shall  thine  enemies  lie  to  thee.  Here  begin,  as  some  in- 
terpreters suppose,  the  words  in  which  the  required  praise  is  to 
be  rendered  to  Jehovah  ;  an  admissible,  though  not  by  any 
means  a  necessary  supposition.  The  first  clause  may  likewise  be 
translated,  how  fearful  (art  thou  in)  thy  doings.,  after  the  analogy 
of  V.  5  below,  the  ellipsis  of  the  pronoun  being  similar  to  that  in 
Ps.  Ixviii.  36  (35.)  In  the  greatness  of  thy  strength.,  i.  e.  because 
of  it,  or  rather  in  the  knowledge  and  belief  of  it.  See  above,  on 
Ps.  V.  8  (7.)  Lie  to  thee.,  make  false  professions  of  allegiance, 
yield  a  feigned  obedience,  through  the  influence  of  fear.  See 
above,  on  Ps.  xviii.  45  (44.) 

4.  All  the  earth  shall  worship  thee  and  sing  to  thee  ;  they  shall 
sing  thy  name.  Selah.  Here  again  the  verbs  are  plural,  showing 
that  all  the  earth  is  to  be  taken  in  a  collective  sense,  as  meanino* 
all  lands,  or  all  the   dwellers  upon  earth.     See  above,  on  v.  1. 


PSALM    LXVT.  97 

Worship  thee,  bow  or  prostrate  themselves  before  thee,  as  an  act 
both  of  civil  and  religious  homage.  See  above,  on  Ps.  v.  8  (7.) 
They  shall  not  only  sing  to  thee  but  sing  thy  name,  i.  e.  not  only 
celebrate  thy  being  but  thy  manifested  nature,  the  attributes  re- 
vealed by  thy  previous  works.  This  anticipation  of  universal 
homage  to  Jehovah  is  in  strict  accordance  with  the  whole  spirit 
and  design  of  the  Mosaic  dispensation. 

5.  Goy  see  the  works  of  God ,  fearful  {in)  action  on  the  sons  of 
man.  The  verb  go  is  often  used  in  Hebrew,  as  a  formula  of 
invitation  or  of  challenge,  where  in  English  we  say  co7}ie.  See 
below,  V.  16,  and  compare  Isai.  2.  3,  5.  In  this  case,  however,  go 
may  be  intended  to  express  something  more  than  would  have  been 
expressed  by  co77ie.  The  meaning  may  be,  if  you  do  not  believe 
these  general  declarations  of  God's  power  and  dominion,  go  and 
see  for  yourselves  the  proofs  already  given  in  the  history  of  man- 
kind, and  more  especially  in  that  of  Israel :  go  to  Egypt,  to  the 
Red  Sea,  to  the  Wilderness,  to  Jordan,  and  in  the  wonders  there 
performed  and  still  repeated  in  the  experience  of  the  church,  see 
the  evidence  that  God  is  indeed  possessed  of  a  tremendous  power 
to  control  and  influence  mankind.  With  the  first  clause  compare 
Ps.  xlvi.  9  (8),  the  only  other  place  where  the  word  mb2?S>a 
occurs. 

6.  He  turned  the  sea  into  the  dry  (land)  ;  through  the  river  they 
shall  pass  on  foot ;  there  will  we  rejoice  in  him.  There  is  an 
obvious  allusion  to  the  crossing  of  the  Red  Sea  and  the  Jordan, 
not  as  mere  historical  events,  but  as  types  or  samples  of  God's 
extraordinary  interpositions  on  behalf  of  Israel,  such  as  might  be 
realized  again  in  their  experience.  Hence  the  promiscuous  use  of 
preterite  and  future  forms,  as  if  to  say,  the  God  of  Israel  will 
again  turn  the  Red  Sea  into  dry  land  for  the  passage  of  his  peo- 
ple ;  if  need  be,  they  shall  again  cross  the  Jordan  dry  shod  ;  there, 
on  the  scene  of  these  miraculous  events,  shall  we  again  rejoice  in 

VOL.    II.  5 


98  PSALM    LXVr. 

him.  The  combmation  of  sea  and  river  seems  to  show  that  by 
the  latter  we  must  understand  Jordan,  and  not  as  some  interpreters 
suppose,  the  Euphrates,  which  is  commonly  so  called.  But  see 
Isai.  xi.  15,  16.  Zech.  x.  11. 

7.  Ruling  by  his  might  forever  ;  his  eyes  over  (or  among)  the 
nations  watch  ;  let  not  the  rebels  exalt  themselves.  Selah.  The 
participle  in  the  first  clause  is  expressive  of  habitual  action, 
*  he  constantly,  habitually  rules.'  See  above,  Ps.  xxii.  29  (28.) 
JBy  his  mighty  with  which  he  was  before  described  as  girded.  See 
above,  Ps.  Ixv.  7  (6.)  The  noun  eternity  is  used  adverbially  to 
"meduia.  forever.  The  divine  inspection  here  described  implies  that 
man  can  no  more  evade  God's  power  than  resist  it.  The  last 
clause  may  be  either  a  prayer  to  God  or  an  admonition  to  his 
enemies.  Exalt  themselves :  the  Keri  or  marginal  reading  is  be 
high  for  them  (or  for  themselves)  ;  the  Kethib  or  textual  reading, 
lift  (ox  raise)  for  themselves.,  in  which  case  horn  may  be  supplied 
from  Ps.  Ixxv.  5,  6  (4,  5),  or  head  from  Ps.  ex.  7.  The  rebels, 
i.  e.  against  God,  his  stubborn  and  incorrigible  enemies. 

8.  Bless  J  oh  ye  nations^  our  God,  cause  to  be  heard  the  voice  of 
his  praise  !  To  the  general  description  of  God's  gracious  dispen- 
sations towards  his  people  there  seems  now  to  be  added  the 
commemoration  of  a  particular  event  of  this  kind  ;  not  one  of 
merely  local  interest,  however,  but  of  such  importance,  that  the 
nations  are  invited  to  unite  in  praising  God  for  it.  See  above,  on 
Ps.  xviii.  50  (49.)  xxii.  28  (27.) 

9.  The  (one)  pittting,  who  puts,  our  soul  in  life,  atid  has  not 
given  (up)  to  removal  our  foot.,  has  not  allowed  it  to  move  or 
slip.  The  unusual  expression  in  the  first  clause  seems  to  mean 
restoration  to  life,  a  figure  for  relief  from  great  distress,  which  is 
not  unfrequently  described  as  death.  See  above,  on  Ps.  xxx. 
4  (3.)  xlix.  16  (15.)     To  set  in  life  is  not  unlike  the  phrase  to 


PSALM   LXVI.  99 

set  in  safety^  Ps.  xii.  6  (5.)  The  form  of  expression  in  the  last 
clause  is  analogous  to  that  in  Ps.  Iv.  23  (22)  above,  and  identical 
with  that  in  Ps.  cxxi.  3  below.  Given  up  to  removal^  suffered  to 
be  moved  from  its  firm  position  or  its  place  of  safety. 

10.  For  thou  hast  tried  us^  oh  God,  thou  hast  purged  (or 
assayed)  us  like  the  purging  of  silver^  as  silver  is  purged,  with 
particular  reference,  as  some  suppose,  to  the  long  continued  and 
repeated  process  of  refinement  necessary  in  the  case  of  silver. 
See  above,  on  Ps.  xii.  7  (6.)  xxvi.  2,  and  compare  Isai.  i.  25. 
xlviii.  10.  Zech.  xiii.  9.  1  Pet.  i.  7.  The  general  idea  here  is 
that  of  affliction,  as  a  means  both  of  trial  and  purgation,  and  is 
carried  out  in  the  following  verses. 

11.  Thou  hast  caused  us  to  come  into  the  net ;  thou  hast  put 
pressure  in  our  loins.  The  first  clause  is  descriptive  of  complica- 
ted difficulties  and  embarrassments,  the  second  of  suffering  and 
weakness.  The  word  translated  net  occurs  above  in  the  very 
different  sense  of  a  tower  or  fortress,  Ps.  xviii.  3  (2.)  But  even 
when  so  used,  it  strictly  means  a  hunting  tower^  i.  e.  a  post  of 
observation  and  of  safety  used  by  hunters,  and  from  the  same 
root  (-qir  to  hunt)  may  be  deduced  the  sense  of  net  or  snare^  as 
a  customary  implement  of  hunting,  in  which  sense  it  is  certainly 
employed  by  Ezekiel  (xii.  13.)  The  word  translated  pressure 
occurs  only  here,  but  its  essential  meaning  is  clear  from  its  ety- 
mological affinities.  Compare  the  cognate  form  in  Ps.  Iv.  4  (3.) 
Some  suppose  the  idea  to  be  that  of  a  superincumbent  pressure, 
load  or  burden,  corresponding  to  the  verb  as  used  in  Amos  ii.  13. 
Others  make  pressure  mean  contraction,  stricture,  and  by  neces- 
sary implication,  pain  or  anguish.  The  loins  are  mentioned  as  the 
seat  of  strength  (Deut.  xxxiii.  (11),  an  injury  to  which  implies 
both  pain  and  weakness.     See  below,  on  Ps.  Ixix.  24  (23.) 

12.  Thou  hast  caused  (or  suffered  men  to  ride  at  our  head ; 


100  PSALM   LXVI. 

we  came  into  the  fire  and  into  the  waters^  and  (now)  thou  hast 
caused  us  to  come  forth  to  abundance,  overflow,  i.  e.  of  enjoyment. 
3Ia7ij  frail  or  mortal  man,  whose  tyranny  is  therefore  the  more 
insupportable.  See  above,  on  Ps.  viii.  5  (4.)  This  first  clause 
is  ambiguous,  in  Hebrew  as  in  English.  To  ride  at  our  head^ 
though  an  exact  translation,  suggests  only  the  idea  of  command 
or  guidance,  whereas  some  kind  of  suffering  is  required  by  the 
context.  The  common  version,  to  ride  over  our  heads,  presents 
the  image  of  horsemen  trampling  on  their  conquered  enemies. 
Some  suppose  the  idea  to  be  that  of  riding  on  us,  as  a  man  con- 
trolls  and  guides  the  horse  that  carries  him.  The  head  must  then 
be  mentioned  only  as  the  noblest  part,  without  implying  that  the 
rider  actually  sits  upon  it.  But  this  very  circumstance  makes  the 
interpretation  an  unnatural  and  forced  one.  Fire  and  water, 
as  the  two  great  destroying  elements,  are  common  figures  for  dis- 
tress and  danger.  Compare  Isaiah  xliii.  2.  The  last  Hebrew 
word  in  the  verse  occurs  only  here  and  in  Ps.  xxiii.  5. 

13.  I  loill  come  (to)  thy  house  with  burnt-offerings  ;  I  will  pay 
to  thee  my  vows,  i.  e.  the  offerings  thus  promised.  His  acknow- 
ledgments shall  not  be  merely  verbal  or  mental,  but  ceremonial,  i.  e. 
expressed  in  the  symbolical  form  required"  by  the  dispensation 
under  which  he  lived.  The  reference  is  neither  to  internal  feel- 
ings nor  to  outward  rites  exclusively,  but  to  both  together.  See 
above,  on  Ps.  xl.  7  (6.)  1.  8.  li.  18  (16.)  With  the  last  clause, 
compare  Ps.  Ixv.  2  (l.J  The  sudden  change  of  number,  from 
the  plural  to  the  singular,  shows  that  what  follows  is  the  words  of 
an  ideal  speaker,  representing  the  same  persons  who  had  spoken 
in  the  foregoing  context,  if  not  identical  with  them. 

14.  WTiich  my  lips  uttered  and  my  mouth  spake  in  my  distress. 
The  first  verb  is  a  very  strong  and  expressive  one,  in  this  con- 
nection not  unlike  our  familiar  phrases,  bolted,  blurted  out,  imply- 
ing that  he  spoke  from  some  irresistible  impulse,  and  thus  sug- 


PSALM   LXVI.  101 

gesting  what  is  afterwards  explicitly  affirmed,  that  the  vows  in 
question  were  occasioned  by  extreme  distress.  The  Hebrew  verb 
originally  means  to  open  or  distend  the  lips,  whether  as  a  gesture 
of  mockery  (Lam.  ii.  16)  or  menace  (Ps.  xxii.  14),  or  for  the  pur- 
pose of  articulate  speech  (Job  xxxv.  16.)  That  its  absolute  use, 
in  special  reference  to  vows  spontaneously  and  hastily  uttered, 
was  familiar  to  the  ancients,  may  be  seen  from  Judg.  xi.  35,  36. 
In  my  distress :  the  original  expression  is,  in  the  distress  to  me. 
See  above,  on  Ps.  xviii.  7  (6.) 

15.  Burnt-offerings  of  fatlings  will  loffer  to  thee^with  incense 
of  rams  ;  I  will  make  (an  oblation  of)  cattle  with  he- goats.  Selah. 
The  word  translated  fatlings  is  especially  applied  to  lambs,  Isai. 
V.  17.  The  verb  is  the  first  clause  in  the  one  from  which  the 
noun  rendered  burnt-offering  is  derived,  and  strictly  means  I 
will  cause  to  ascend,  i.  e.  upon  the  altar,  or  in  vapour  from  it. 
Incense  may  here  be  taken  in  its  etymological  sense  of  something 
burnt  sacrificially,  although  in  usage  limited  to  aromatic  fumiga- 
tions, which  is  also  the  case  with  the  Hebrew  word  in  every  place 
but  this,  where  it  seems  to  mean  the  sacrificial  fat  that  was 
burned  upon  the  altar.  The  verb  to  make  is  absolutely  used,  as 
a  technical  term  of  the  Mosaic  Law,  to  denote  the  act  of  sacri- 
fice. See  Ex.  xxix.  36.  Lev.  ix.  7,  and  compare  Judg.  vi.  19. 
1  Kings  xviii.  23,  26.  The  different  species  of  victims  are  enu- 
merated here,  to  convey  the  idea  of  a  regular  and  perfect  sacri- 
fice, implying  more  than  ordinary  thankfulness. 

16.  Go  (or  in  our  idiom,  come),  hear,  all  ye  fearers  of  (ye  that 
fear)  God,  and  I  will  tell  you  what  he  hath  done  to  (or  for)  my 
soul.  The  fearers  of  Jehovah  is  a  common  description  of  be- 
lievers or  the  people  of  God.  See  Ps.  Ix.  6  (4.)  Ixi.  6  (5.;  The 
invitation  is  like  that  in  Ps.  xxii.  24  (23.)  Tell,  in  the  primary 
sense  of  counting  or  numbering,  and  the  secondary  one  of  re- 
countincr  or  relating.      To  my  soul,  i.  e.  to  me,  whose  life    or 


102  PSALM   LXVf. 

soul  was  threatened.  To  me  as  the  object  of  the  act  alluded  to, 
or  for  me,  as  the  person  to  be  benefited.  This  address  prepares 
the  way  for  the  ensuing  declaration,  founded  on  his  own  experi- 
ence, that  it  is  only  by  sincere  submission  and  devotion  to  God 
that  his  protection  is  to  be  secured. 

17.  To  him  (with)  my  mouth  I  called^  and  high  praise  (exalta- 
tion) was  under  my  tongue.  By  a  slight  change  in  the  pointing, 
or  by  supposing  an  irregularity  of  punctuation,  the  last  clause 
may  be  rendered,  he  was  extolled  under  my  tongue.^  i.  e..  by  means 
.of  it  as  an  instrument  of  praise.  But  as  a  corresponding  plural 
form  occurs  below,  Ps.  cxlix.  6,  the  Hebrew  word  (D!>3"i"i)  is  pro- 
bably a  noun,  meaning  lofty  praise,  or  exaltation  by  means  of 
praise.  Under  my  tongue  may  be  simply  equivalent  to  on  or 
with  my  tongue^  or  it  may  be  intended  to  suggest  the  additional 
idea  of  a  store  or  deposit  of  such  praises  still  in  reserve,  to  be 
employed  hereafter,  which  some  suppose  to  be  the  meaning  of  the 
phrase  in  Ps.  x.  7. 

18.  Iniquity  if  I  have  seen  in  my  hearty  the  Lord  will  not  hear. 
If  I  had  any  wicked  end  in  view,  Grod  would  not  hear  my  prayer. 
The  same  idea  is  expressed  in  Prov.  xv.  29.  Isai.  i.  15.  lix.  2 
John  ix.  31.  1  John  iii.  22.  It  is  here  stated  as  the  ground 
on  which  he  means  to  argue  his  own  innocence  of  any  such  cor- 
rupt design,  and  actually  does  so  in  the  next  verse. 

19.  (But)  verily  God  hath  heard ;  he  hath  attended  to  the  voice 
of  my  prayer.  The  Hebrew  particle  at  the  beginning  is  strictly 
not  adversative  but  affirmative.  See  above,  on  Ps.  xxxi.  23  (22.) 
It  is  equivalent  in  force  to  our  expressions,  whereas,  really ,  in 
fact,  etc.  The  doubt  subjected  in  the  foregoing  verse  had  been 
removed  in  his  case  by  the  application  of  the  test  there  mentioned. 
God  had  already  heard  his  prayer  and  thereby  borne  witness  that 
he  was  not  guilty  of  the  duplicity  in  question. 


PSALM   LXVIl.  103 

(20.)  Blessed  {he)  God  who  hath  not  -put  away  my  grayer 
(from  him)  and  his  mercy  from  me.  Here  as  elsewhere,  when 
applied  to  God,  blessed  can  only  mean  praised  or  entitled  to  be 
praised.  The  double  application  of  the  verb  in  the  last  clause 
cannot  well  be  imitated  in  translation.  The  same  word  in 
Hebrew  may  be  used  to  express  the  act  of  rejecting  a  petition, 
and  that  of  withdrawing  or  withholding  favour. 


PSALM     LXVII. 

1 .  To  the  Chief  Musician.  With  (or  on)  stringed  instruments. 
A  Psalm,  a  Song,  i.  e.  a  psalm  of  praise.  See  above,  on  Ps. 
Ixvi.  1.  For  the  meaning  of  the  second  clause  of  this  inscription, 
see  above,  on  Ps.  Iv.  1,  and  compare  Ps.  Ixi.  1.  The  psalm 
before  us,  like  the  sixty-fifth,  seems  to  have  special  reference  to 
the  manifestation  of  God's  goodness  in  the  gift  of  fruitful  seasons 
and  abundant  harvests.  See  below,  on  v.  7  (6),  and  above,  on 
Ps.  Ixv.  1.  But  from  this  the  Psalmist,  or  the  Church,  of  which 
he  is  the  spokesman,  takes  occasion  to  anticipate  the  extension  of 
God's  covenanted  gifts,  both  temporal  and  spiritual,  to  all  the 
nations  of  the  earth.  This  expectation  is  indeed  the  burden  of 
the  psalm,  its  immediate  occasion  being  only  mentioned  inciden- 
tally near  the  close,  yet  not  so  obscurely  as  to  make  it  doubtful. 
Any  formal  division  of  this  short  and  simple  composition  can 
only  tend  to  mar  its  beauty 

2  (1.)  God  be  merciful  unto  us  and  bless  us,  and  cause  his  fa^ce 
to  shine  upon  us  !     The  form  of  expression  is  evidently  borrowed 


104  PSALM   LXVII. 

from  the  sacerdotal  benediction,  Num.  vi.  24,  25,  but  with  a 
substitution  of  the  first  person  plural  for  the  second  singular,  so 
as  to  convert  the  authoritative  blessing  upon  others  into  an 
expression  of  desire  for  themselves.  The  optative  meaning  of 
the  sentence  is  determined  by  the  form  of  the  second  verb  in 
Hebrew.  Uj^on  us,  literally  with  us,  a  form  of  speech  probably 
intended  to  suggest  the  idea  of  the  divine  presence  and  commu- 
nion. As  to  the  figure  in  the  last  clause,  see  above,  on  Ps.  iv. 
7  (6.)  xxxi.  17  (16.) 

3  (2.)  That  thy  way  may  he  known  in  the  earth,  in  all  nations 
thy  salvation.  The  original  construction  of  the  first  clause  is,  to 
know  in  the  earth  thy  loay  ;  but  the  sense  can  only  be  made  clear 
in  English  by  a  passive  form.  Thy  way,  i.  e.  thy  mode  of  deal- 
ing with  thy  people,  referring  more  particularly  here  to  providen- 
tial favours,  the  knowledge  of  which  he  hopes  to  see  extended  to 
all  nations,  as  a  means  to  the  promotion  of  still  higher  ends. 
The  pleonastic  phrase,  saving  health,  retained  in  the  authorized 
version  from  an  older  one,  has  nothing  corresponding  to  it  in 
the  Hebrew  but  the  single  word  which  always  means  salvation 
and  is  commonly  so  rendered. 

4  (3.)  The  nations  shall  acknowledge  thee,  oh  God,  the  nations 
shall  acknowledge  thee — all  of  them.  The  common  version  of  the 
verb  here  twice  used  {praise)  is  too  wide.  As  it  is  commonly 
applied  to  the  acknowledgment  of  benefits,  a  nearer  equivalent  is 
thank.     See  above,  on  Ps.  Ivii.  10  (9.) 

5  (4.)  Nations  shall  joy  and  triumjph,  because  thou,  sJmlt  judge 
peoples  (in)  rectitude,  and  nations  in  the  earth — thou  shalt  guide 
them.  The  divine  guidance  implies  protection  and  control. 
Compare  Isai.  Iviii.  11.  The  anticipation  of  universal  happiness, 
as  springing  from  the  judicial  acts  of  the  Messiah,  is  not  unusual 


PSALM   LXVII.  105 

in  prophecy.     See  below,  on  Ps.  Ixii.  12 — 14,  and  compare  Isai. 
ii.  3.     The  word  translated  rectitude  occurs  above,  Ps.  xlv.  7  (6.) 

6  (5.)  The  nations  shall  acknowledge  thee^  oh  God^  the  nations 
shall  acknowledge  thee — all  of  them.  This  repetition  shows  the 
anticipation  here  expressed  to  be  the  principal  though  not  the 
primary  subject  of  the  psalm.  The  position  of  the  universal 
terms,  at  the  close  of  this  verse  and  v.  4  (3),  is  highly  emphatic, 
and  precludes,  in  the  most  explicit  manner,  all  restriction. 

7  (6.)  The  earth  (or  land)  has  yielded  her  produce;  God  will 
Mess  uSj  (even)  our  God.  The  translation  of  the  first  verb  as  a 
future  is  entirely  gratuitous,  and  therefore  ungrammatical. 
Correctly  rendered,  it  afibrds  a  hint  of  the  immediate  occasion  of 
the  psalm  itself.  The  mutual  relation  of  the  clauses  is  that  of  a 
thankful  acknowledgment  for  gifts  received  already  to  a  joyful 
and  believing  expectation  of  the  same  hereafter.  God  has 
blessed  us,  and  since  he  is  our  own  God,  he  will  bless  us  still. 

8  (7.)  God  will  bless  us.,  and  all  the  ends  of  the  earth  shall  fear 
him.  The  God  who  has  bestowed  this  harvest  on  us  will  continue 
to  afford  us  tokens  of  his  covenant  love  and  faithfulness  ;  and  the 
day  is  coming  when  the  intimate  relation  which  we  now  sustain  to 
him  will  be  extended  to  all  nations.  Ends  of  the  earth.,  even  the 
remotest  countries,  but  of  course  without  excluding  those  at 
hand.  It  is  really  tantamount  to  saying  all  lands  or  the.  whole 
earth.     See  above,  on  Ps.  ii.  8. 


106  PSALM  LXVIII. 


PSALM     LXYIII. 

1.  To  the  Chief  Musician.  By  David.  A  Psalm  of  Praise. 
Literally,  a  psalm^  a  song.,  but  see  above,  on  Ps.  Ixv.  1.  Ixvi.  1. 
Ixvii.  1.  This  psalm,  like  the  eighteenth,  which  it  very  much 
resembles,  is  a  triumphal  song,  occasioned  by  some  signal  victory 
or  success  in  war,  perhaps  that  recorded  in  2  Samuel  xii.  26 — 31, 
which  closed  the  last  important  war  of  David's  reign.  The 
psalm  opens  with  a  general  praise  of  God  as  the  deliverer  of  the 
righteous  and  destroyer  of  the  wicked,  vs.  2 — 7  (1 — 6.)  This  is 
then  illustrated  and  confirmed  by  a  reference  to  certain  periods 
in  the  history  of  Israel,  and  first  to  the  march  through  the  wilder- 
ness, vs.  8 — 11  (7 — 10.)  Then  comes  the  period  of  the  judges, 
vs.  12 — 15  (11 — 14.)  Then  the  erection  of  the  monarchy  on 
Zion,  and  its  confirmation  by  the  victory  just  achieved,  vs.  16 — 
20  (15 — 19.)  This  is  then  represented  as  a  part  of  the  general 
plan  of  Jehovah's  dealings  with  his  people,  vs.  21 — 24  (20 — 23.) 
The  triumphal  procession  is  described,  vs.  25 — 28  (24 — 27.) 
All  this,  however,  is  but  a  specimen  or  foretaste  of  a  universal 
conquest  yet  to  come,  vs.  29 — 32  (28 — 31.)  In  anticipation  of 
this  revolution,  the  nations  are  summoned  to  unite  in  the  praises 
of  Jehovah,  vs.  33 — 36  (32 — 35.)  The  resemblance  of  this  last 
part  to  the  corresponding  parts  of  the  two  preceding  psalms  may 
account  for  the  position  of  the  one  before  us. 

2  (1.)  God  shall  arise ;  his  ene?)iies  shall  scatter;  those  hating 
him  shall  flee  before  him.     This  verse  propounds,  as  the  theme  of 


PSALM   LXVIII.  107 

the  whole  psalm,  a  fact  continually  verified  in  history.  There  is  also 
an  obvious  allusion  to  the  form  of  speech  uttered  by  Moses  at  the 
removal  of  the  ark,  the  symbol  of  God's  presence.  See  Num.  x. 
35.  The  wish  there  expressed  is  here  said  to  be  realized. 
Hence  the  change  of  the  imperative  {^n'n^p)  into  a  future  (d^p'j.), 
showing  that  this  verse  has  not  an  optative  meaning  {let  God 
arise)  J  but  is  declaratory  of  what  certainly  will  be  hereafter,  as  it 
has  been  already,  in  the  case  which  gave  occasion  to  the  psalm. 
The  present  time  is  not  excluded,  but  involved  in  the  general 
proposition,  that  it  must  and  will  be  so.  Shall  scatter  is  a  more 
exact  translation  of  the  Hebrew  verb  than  he  scattered^  although 
the  idea  is  undoubtedly  that  of  involuntary  violent  dispersion. 
Before  him^  from  his  face,  or  from  his  presence.  See  above,  on 
Ps.  ix.  4(3.)  Ixi.  4  (3.) 

3  (2.)  As  smoke  is  driven^  thou  wilt  drive  (them)  ;  as  wax  is 
melted  before  fire,  the  wicked  shall  perish  before  God.  The  form 
of  expression  is  the  same  as  in  the  preceding  verse,  from  the 
face  of  fir  e^  from  the  face  (or  presence)  of  God.  The  verb  in  the 
first  clause  is  the  same  with  that  in  Ps.  i.  4,  where  the  wind,  im- 
plied here,  is  expressly  mentioned,  as  the  driving  or  propelling 
agent.  The  comparison  with  wax  is  a  common  one  in  Scripture, 
and  occurs  above,  in  Ps.  xxii.  15  (14.)  With  the  last  clause 
compare  the  conclusion  of  the  Song  of  Deborah  ( Judg  v.  31),  of 
which  there  are  various  imitations,  or  at  least  reminiscences,  iu 
this  psalm. 

4  (3.)  ATid  the  righteous  shall  he  glad  ;  they  shall  triumph  6e- 
fore  God.,  and  shall  joy  with  gladness.  This  is  true  not  only  of 
righteous  individuals  but  of  righteous  nations,  and  especially  of 
Israel,  as  such  considered,  although  many  of  its  members  were 
unrighteous.  But  these  are  not  considered  as  really  belonging  to 
the  church  or  chosen  people,  but  are  classed  among  the  wicked 


108  PSALM    LXVni. 

enemies  of  God.     Before  God  shall  the  righteous  rejoice,  as  the 
wicked  flee  hefore  him. 

5  (4.)  Sing  unto  God^  celebrate  his  name^  cast  up  (a  highway) 
for  the  (one)  riding  through  the  deserts.,  by  his  name  Jah,  and  ex- 
ult before  him.  The  second  clause  alludes  to  the  opening  of  roads 
for  kings  and  armies.  See  above,  on  Ps.  1.  23,  and  compare 
Isai.  xl.  3.  Mai.  iii.  1.  The  common  version  of  the  verb  (extol) 
conveys  an  idea  wholly  foreign  from  the  usage  of  the  Hebrew 
word.  Riding,  i.  e.  journeying,  or  giving  it  a  military  applica- 
tion, marching.  The  common  version  of  the  next  noun  (heavens) 
is  entirely  unauthorized  by  usage.  The  Hebrew  word  is  one  still 
applied  by  the  Arabs  to  the  region  over  which  the  Israelites 
wandered  forty  years.  The  idea  here  suggested  is  more  fully 
carried  out  in  vs.  8 — 10  (7 — 9.)  By  his  name  Jah  ,  i.  e.  in  the 
character  denoted  by  this  name,  which  is  an  abbreviation  of 
Jehovah,  peculiar  to  the  song  of  Moses  (Ex.  xv.  2)  and  the  later 
imitations  of  it.  See  my  notes  on  Isai.  xii.  2.  xxxviii.  11.  The 
people  are  summoned  to  prepare  for  the  reception  of  this  glorious 
visitor. 

6  (5.)  Father  of  orphans  and  judge  of  widoics  (is)  God  in 
his  abode  of  holiness.  One  of  the  most  glorious  divine  characters 
is  that  of  a  protector  of  the  innocent  and  helpless.  Judge,  vin- 
dicator, patron,  one  who  does  them  justice.  His  abode  of  holiness 
cannot  in  this  connection  denote  heaven,  but  must  be  referred  to 
his  peculiar  residence  among  his  chosen  people.  It  was  there 
that,  both  by  the  provisions  of  this  law  and  the  dispensations  of 
his  providence,  he  asserted  his  right  to  the  exalted  character  here 
claimed  for  him. 

7  (6.)  God  makes  the  lonely  dwell  in  houses,  makes  the  captives 
come  forth  into  enjoyments  ;  only  rebels  (still)  inhabit  a  dry -land 
(or  desert).     This,  though  a  general  proposition,  seems  to  have  a 


PSALM   LXVIII. 


109 


special  reference  to  the  change  in  the  condition  of  the  Israelites, 
when  brought  out  of  the  wilderness  into  possession  of  the  promised 
land.  The  participles  in  the  original  {settling^  bringing  out) 
express  habi:ual  or  customary  acts.  In  houses^  literally,  in  a 
house^  or  still  more  closely,  to  a  house^  the  idea  of  removal  being 
really  implied.  The  word  might  also  be  translated  homewards  or 
at  home.  The  last  word  in  this  clause  occurs  nowhere  else,  and 
has  been  variously  explained  to  mean  in  chains^  by  force^  and 
into  pleasures  or  enjoyments,  which  last  is  now  preferred  by  most 
interpreters. 

8  (7.)  Oh  Gody  in  thy  going  out  before  thy  people^  in  thy 
marching  through  the  wilderness ^  Selah.  The  sentence  is  com- 
pleted in  the  next  verse,  being  here  divided  by  a  pause  of  solemn 
and  admiring  recollection.  The  general  description  of  the  fore- 
going verses  is  now  confirmed  and  illustrated  by  a  reference  to 
the  exodus  from  Egypt  and  the  journey  through  the  wilder- 
ness. Before  thy  people,  in  the  pillar  of  cloud,  as  their  guide  and 
their  commander.  Thy  marching,  literally,  thy  stepping,  treading, 
or  more  exactly  still,  thy  step  or  tread.  To  make  the  allusion 
still  more  pointed,  the  word  for  wilderness  is  not  the  one  com- 
monly so  rendered,  but  one  borrowed  from  Deut.  xxxii.  10. 

9  (8.)  The  earth  shook,  nay,  the  heavens  dropped,  this  Sinai, 
at  the  presence  of  God,  the  God  of  Israel.  Dropped,  discharged 
drops,  rained.  This  is  mentioned  as  a  natural  and  usual  accom- 
paniment of  a  thunder-storm.  This  Sinai  probably  means,  this 
{was  at)  Sinai,  and  should  be  read  as  a  parenthesis.  The  usual 
construction  not  only  requires  a  verb  to  be  repeated  or  supplied, 
but  yields  an  obscure  and  doubtful  sense,  as  no  reason  can  be 
given  why  Sinai  should  be  called  this  Sinai,  and  the  version 
Sinai  itself  is  unauthorized  by  usage.  The  first  clause  is  descrip- 
tive of  the  grand  and  terrible  phenomena  attending  the  theophany 
at  Sinai.     See  Ex.  xix.  16 — 18. 


110  PSALM  LXVIfl. 

10.  (9.)  A  rain  of  free  gifts  thou  pour  est  down,  oh  God  ;  thine, 
inheritance^  and  (that)  exhausted^  thou  dost  confirm  (or  strengthen) 
it.  The  first  clause  probably  refers  to  the  abundant  and  refresh- 
ing gifts  (of  which  rain  is  a  natural  and  common  emblem)  be- 
stowed upon  the  people  in  the  wilderness,  including  manna,  quails, 
and  water.  The  future  tense  is  like  those  in  Ps.  xviii.  7  (6.) 
Pour  down^  literally,  shake  or  shake  out.  Thine  inheritance,  thy 
people.  The  construction  is  that  of  an  absolute  nominative,  {as 
to)  thine  inheritance.  The  next  clause  heightens  the  description 
by  suggesting  that  the  gift  came  precisely  when  it  was  most 
needed. 

11  (10.)  Thy  flock  hath  dwelt  therein;  thou  wilt  ^provide,  in 
thy  goodness,  for  the  ivr etched.  The  first  noun  strictly  means  an 
animal,  and  more  especially  a  beast,  but  was  probably  employed 
as  a  collective  to  denote  a  herd  or  flock,  in  which  sense  it  was 
figuratively  applied  in  David's  time  to  a  company  or  troop  of  men, 
(2  Sam.  xxiii.  11,  13.)  Therein,  i.  e.  in  the  land  of  promise, 
which  was  present  to  the  writer's  mind,  though  not  expressly 
mentioned  in  the  context.  See  below,  vs.  15  (14)  and  compare 
Isai.  viii.  21.  Thou  wilt  provide,  indefinitely,  whatsoever  maybe 
needed  ;  or  more  specifically,  wilt  prepare,  i.  e.  prepare  a  home, 
a  resting  place.  The  future  tense  describes  it  as  a  customary 
method  of  proceeding  upon  God's  part,  but  specially  exemplified 
in  the  case  of  Israel,  who,  until  his  settlement  in  Canaan,  might 
well  be  called  a  sufferer,  a  wretched  or  afflicted  one. 

12  (11.)  The  Lord  will  give  the  loord  ;  the  [women]  publishing 
(it)  are  a  great  host.  As  to  the  future,  see  above,  on  vs,  10,  11. 
(9,  10.)  Word  here  means  tidings,  news,  and,  as  the  whole 
connection  shows,  good  news,  which  is  also  suggested  by  the  word 
translated  publishing,  but  in  usage  constantly  applied  to  joyful 
tidings.  See  above,  on  Ps.  xl.  10  (9.)  There  is  obvious  allusion 
to  the  ancient  oriental   custom   of  women  celebrating  victories 


PSALM   LXVIll  111 

with  song  and  dance.  See  Ex.  xv.  20.  1  Sam,  xviii.  6,  7.  Tlie 
reference  is  not  to  any  one  occasion,  but  to  an  ideal  choir  chant- 
ing all  the  victories  of  some  great  period,  perhaps  that  of  the 
Judges. 

13  (12.)  Kings  of  armies  shall  flee,  shall  flee,  and  she  that  tar- 
rieth  at  home  shall  divide  the  spoil.  The  flight  described  is  not 
that  of  kings  alone,  but  of  kings  at  the  head  of  armies.  The 
repetition  of  the  verb  denotes  the  certainty  and  completeness  of 
the  rout.  The  dweller  in  the  house  is  by  some  literally  understood 
to  mean  the  woman  who  takes  no  part  in  the  battle.  But  others 
regard  it  as  a  figure  for  the  chosen  people,  dwelling  quietly  at 
home,  after  the  disappearance  of  their  enemies,  when  "  the  land 
had  rest,"  Judg.  v.  31.  viii.  28. 

14  (13.)  When  ye  lie  down  between  the  borders,  (ye  shall  be 
like)  the  wings  of  a  dove  covered  with  silver  and  her  pinions  with 
yellow  gold.  The  general  idea  seems  to  be  that  when  "  the  land 
had  rest,"  her  condition  was  one  of  peaceful  prosperity.  The 
common  version  of  the  first  clause  {though  ye  have  lien  among  the 
pots)  is  justified  neither  by  rabbinical  tradition  nor  the  ancient 
versions.  The  Hebrew  noun  occurs  only  here  and  in  Ezek.  xl. 
43,  where  it  is  equally  obscure,  and  the  cognate  forms  in  Gen. 
xlix.  14.  Judg.  V.  16  are  scarcely  less  so.  The  only  meaning, 
besides  those  already  mentioned,  which  has  any  probability,  is 
that  oi  folds  or  sheep-cotes,  lying  among  which  might  be  viewed  as 
a  poetical  figure  for  rural  or  pastoral  repose,  thus  amounting  to 
the  same  thing  with  the  first  translation,  which  describes  the 
people  as  residing  quietly  between  the  borders,  i.  e.  within  the 
boundaries  or  frontiers  of  their  territory,  now  once  more  forsaken 
by  the  enemy.  The  beautiful  allusion  in  the  last  clause  to  the 
changeable  colours  of  a  dove's  plumage,  seems  intended  to 
suggest  the  idea  of  a  peaceful  but  splendid  prosperity. 


112  PSALM   LXVIir. 

15  (14.)  When  the  Almightly  scatters  kings  therein^  it  snows  in 
Zalmon.  The  change  from  war  to  peace  is  likened  to  the  daz- 
zling whiteness  of  snow  in  the  midst  of  blackness  or  darkness. 
This  last  idea  is  conveyed  by  Zalmon,  an  unimportant  eminence 
near  Shechem,  partly  perhaps  in  reference  to  the  dark  forests 
which  covered  it  (Judg.  ix.  48),  but  chiefly  to  the  meaning  of  the 
name  itself,  to  wit,  shade  or  shadow.  The  parallel  term,  snow, 
suggests  the  idea  of  the  brightest  light.  See  Ps.  li.  9  (7.)  Isai. 
i.  18.  Mark  ix.  3.  Matth.  xxviii.  3.  Rev.  i.  14,  and  compare 
Matth.  xvii.  2.  Some,  with  far  less  probability,  explain  the  verse 
as  meaning  that  the  land  was  whitened  with  the  slain,  as  Zalmon 
was  with  snow  ;  but  this  ascribes  too  great  an  altitude  to  Zalmon. 
The  Hebrew  construction  in  the  first  clause  is,  in  the  Ahnighty^s 
scattering  kings,  i.  e.  at  the  time  of  his  so  doing.  The  divine 
name  here  used  is  not  the  one  so  frequently  translated  Mighty 
in  the  Psalms,  but  the  patriarchal  title  mentioned  in  Ex.  vi.  3. 
Compare  Gen.  xvii.  1.  xxviii.  3.  It  is  here  introduced  because 
the  events  in  question  were  remarkable  exertions  and  displays  of 
God's  omnipotence.  Scattered  here  means  routed,  put  to  flight. 
See  above,  vs.  13  (12),  and  compare  the  use  of  the  same  Hebrew 
verb  in  Zech.  ii.  10  (6.) 

16  (15.)  A  mount  of  God  (is)  Mount  Bashan,  a  mount  of 
feaks  (or  ridges)  is  Mount  Bashan.  The  first  phrase  means  a 
mountain  showing  forth  the  creative  power  of  God  by  its  vastness. 
See  above,  on  Ps.  xxxvi.  7  (6.)  Mount  Bashan,  not  a  single 
eminence,  but  the  lofty  range  of  Antilibanus,  also  called  Herman, 
and  by  other  races,  Sion  and  Sirion.  See  Deut.  iii,  9.  iv.  48. 
Ps.  xlii.  7  (6.)  Ps.  Ixxxix.  13  (12.)  The  last  two  names  would 
be  apt  to  suggest,  by  a  fortuitous  resemblance,  that  of  the  holy 
hill  of  Zion.  A  mount  of  peaks  or  ridges,  i.  e.  not  a  detached 
mountain,  but  a  chain  with  many  lofty  summits,  forming  the 
northern  boundary  of  Bashan.  At  the  same  time,  the  expres- 
eions  of  this  verse  would  necessarily  suggest  the  idea  of  great 


PSALM   LXVIII.  113 

states  or  kingdoms,  of  which  mountains  are  the  standing  symbols. 
See  above,  on  Ps.  xlvi.  3  (2.)  Ixv.  7  (6.) 

17  (16.)  Wh.y  will  ye  watch,  (ye)  hills,  (ye)  ridges,  the  hill 
God  hath  desired  for  his  dwelling  ?  Yea,  Jehovah  toill  inhabit 
(it)  forever.  The  interrogative  form  implies  disapprobation  and 
contempt.  See  above,  on  Ps.  ii.  1.  The  verb  occurs  nowhere 
else  in  the  Old  Testament,  but  its  meaning  has  been  preserved  in 
Arabic,  namely,  to  watch  as  an  enemy,  to  lie  in  wait,  or,  as  some 
allege,  to  view  with  envy.  Common  to  both  is  the  idea  of  hostility 
or  ill-will.  The  translation  of  this  verb  in  the  Eno-lish  Bible 
(leap)  and  in  the  Prayer  Book  Version  (hop)  seems  to  rest  on 
mere  conjecture.  The  two  nouns,  hills  and  ridges,  are  by  some 
supposed  to  form  a  sort  of  compound,  ridge-hills,  i.  e.  high  or 
rugged  hills.  Compare  the  phrase  wine-reeling,  Ps.  Ix.  5  (3.) 
The  plural  form  may  denote  the  several  peaks,  or  the  whole  class 
which  this  range  of  mountains  merely  represented.  Zion  is  here 
described  as  an  object  of  hostility  or  envy  to  the  mountains  of 
the  heathen  world,  on  account  of  the  honour  put  upon  it  by 
its  being  chosen  as  the  earthly  residence  of  God.  Having  first 
poetically  said  that  he  desired  it,  i.  e.  preferred  and  chose  it,  to 
preclude  all  doubt  as  to  the  event,  the  psalmist  adds,  not  only  so, 
but  he  does  and  will  dwell  there  for  ever.  The  verbs  of  the 
second  and  third  clause,  although  synonymous,  are  not  identical 
in  Hebrew.  There  is  evident  significance  in  the  choice  of  the 
divine  names  here  employed.  Not  only  did  he  choose  it,  as 
Elohim,  for  his  dwelling,  but  he  actually  dwells  there  as  Jehovah, 
as  the  God  of  revelation  and  the  covenanted  God  of  Israel. 

18  (17.)  The  chariots  of  God  (are)  two  myriads,  multiplied 
thousands  ;  the  Lord  is  among  them,  Sinai  in  the  sanctuary.  As 
David's  most  formidable  foes  were  particularly  strong  in  chariots 
of  war  (2  Sam.  viii.  4.  x.  18),  so  here  God's  power  of  protection 
is  expressed  by  an  innumerable  multitude  of  chariots.     The  same 


114  PSALM  LXVIII. 

mode  of  representation  occurs  in  the  history  of  Elisha,  2  Kings 
Ti.  17.  Two  myriads  is  a  closer  version  than  twenty  thousand^ 
because  the  Hebrew  word  is  the  dual  of  one  used  both  in  the 
vague  sense  of  a  multitude,  and  in  the  precise  sense  of  a  myriad. 
See  above,  on  Ps.  iii.  7  (6),  where  the  plural  of  the  same  word 
occurs.  The  next  phrase  strictly  means  thousaTids  of  repetition 
or  reduplicatio7ij  i.  e.  thousands  upon  thousands.  Compare  Dan. 
vii.  10.  There  is  no  mention  of  angels  in  the  text,  although  in- 
terpreters in  every  age  have  supposed  their  presence  to  be  neces- 
sarily implied,  as  the  conductors  of  God's  chariots,  if  not  as 
the  chariots  themselves,  which  is  the  sense  put  upon  the  Hebrew 
phrase  by  both  the  English  versions  (even  thousands  of  angels.) 
There  is  also  an  obvious  allusion  to  the  giving  of  the  law  at  Sinai, 
as  described  in  Deut.  xxxiii.  2,  3,  the  presence  of  angels  at 
which  appears  to  be  assumed  in  the  New  Testament,  Gal.  iii.  19. 
Heb.  ii.  2.  It  is  not  however  the  mere  number,  even  of  these 
•heavenly  hosts,  that  constitutes  the  safety  of  the  holy  place,  but 
the  personal  presence  of  the  Lord  (Adhonai)  among  them, 
which  is  therefore  asserted  in  the  next  clause.  The  last  words  of 
the  verse  are  obscure,  but  seem  most  probably  to  mean,  that 
the  same  glorious  theophany  which  once  took  place  on  Sinai 
is  now  renewed  on  Zion,  with  particular  reference  as  some 
imagine,  to  the  presence  of  the  ark  and  the  tables  of  stone 
in  the  one  case,  as  a  perpetual  memorial,  and  even  a  perpetual 
renewal,  of  the  legislation  in  the  other.  This  fine  poetical  iden- 
tification of  the  two  mountains  hallowed  by  God's  presence 
may  have  been  in  the  mind  of  the  apostle  when  he  drew 
that  sublime  contrast  or  parallel  between  them,  Heb.  xii.  18 — 24. 
Under  the  law,  Sinai  was  renewed  in  Zion.  Under  the  gospel, 
Zion  superseded  Sinai. 

19  (18.)  Tkou  hast  gone  up  to  the  high-place  ;  thou  hast  cap- 
tured a  captivity ;  thou  hast  taken  gifts  among  mankind^  and 
(even  among)   rebels^  (so  as)   to  dwell  (here),  Lord^  God  !     In 


PSALM   LXVIII.  115 

order  to  carry  out  his  choice  and  resolution,  as  recorded  in  v 
17  (16J  above,  i.  e.  in  order  to  establish  Zion  as  his  earthly 
dwelling  place,  God  has  encountered  all  opposing  powers, 
vanquished  them,  and  forced  them  to  pay  tribute,  even  the 
stoutest  and  most  stubborn.  The  sign  of  the  conquest  being 
finished  is  the  conqueror's  return  to  his  throne,  whether  upon 
earth  or  in  heaven.  See  above,  on  Ps.  vii.  8  (7),  and  compare 
Ps.  xviii.  17  (16),  xciii.  4.  cii.  20  (19.)  Captured  a  captivitj/j 
i.  e.  taken  captive  a  multitude  of  enemies.  The  gifts  meant  are 
the  forced  gifts  of  the  conquered.  Among  men^  i.  e.  while  present 
among  them  as  their  conqueror,  and  by  implication /7'c>7?i  them. 
Even  rehelsj  even  the  most  rebellious,  are  compelled  to  submit. 
In  other  words,  the  conquest  is  complete.  According  to  the 
military  figures  here  used,  it  would  seem  to  be  implied  that 
the  gifts  thus  extorted  by  the  conqueror  are  distributed 
among  his  followers.  To  receive  gifts  on  the  one  hand  and  be- 
stow gifts  on  the  other  are  correlative  ideas  and  expressions,  so 
that  Paul,  in  applying  this  description  of  a  theocratic  triumph  to 
the  conquests  of  our  Saviour,  substitutes  one  of  these  expressions 
for  the  other  (Eph.  iv.  9.)  He  also,  in  his  comment  on  the 
passage,  justly  represents  the  ascension  there  described  as  neces- 
sarily implying  a  previous  descent.  In  other  words,  victory  pre- 
supposes conflict.  The  last  clause  obviously  refers  back  to  the 
corresponding  clause  of  v.  17  (16.)  Lord  Godj  literally  Jakj 
God !   See  above,  on  v.  5  (4.) 

20  (19.)  Blessed  he  the  Lord^  day  (by)  day  ;  (whoever)  lays  a 
load  upon  us^  the  Mighty  (God  is)  our  salvation.  Selah.  The 
second  clause,  which  is  obscure  from  brevity,  also  admits  of  this 
translation  :  (man)  may  lay  a  load  upon  us,  (but)  God  is  our 
salvation.  Lay  a  load  upon  us,  literally,  load  to  us,  or  as  to  us. 
According  to  both  these  constructions,  loading  means  oppression. 
It  is  possible,  however,  to  attach  to  it  the  sense  of  benefits  or 
favours,  put  upon  it  in  the  English  versions,  but  with  a  very  dif- 


116  PSALM   LXVIIl. 

ferent  construction  of  the  whole  clause.  The,  Mighty  [God)  will 
heap  upon  us  our  salvation^  or,  will  load  us  with  salvation.  The 
depth  of  feeling  and  the  strength  of  faith,  on  which  this  anticipa- 
tion rests,  are  indicated  or  betrayed  by  the  meditative  pause 
which  follows. 

21  (20.)  God  is  for  us  a  God  of  salvation,  and  to  Jehovah  the 
Lord  (belong)  issues  from  death.  A  more  exact  translation  of 
the  verse,  retaining  the  peculiar  idioms,  would  be  this  :  the  Al- 
mighty (is)  for  us  an  Almighty  for  salvation,  and  to  Jehovah  the 
Lord  (belong),  as  to  death,  outgoings  or  escapes.  This  is  only 
an  amplification  of  the  last  clause  of  the  verse  preceding,  God  is 
our  salvation,  or  according  to  the  other  construction,  God  loads 
us  with  salvation. 

22  (21.)  Surely  God  will  crush  the  head  of  his  enemies,  the 
hairy  scalp  goi7ig  on  in  his  trespasses.  The  first  word  properly 
means  only  and  is  here  used  to  denote  that  this  and  not  the  con- 
trary is  true,  a  purpose  which  in  our  idiom  may  be  answered  by 
a  particle  of  strong  asseveration,  such  as  certainly  or  surely.  See 
above,  v.  7  (6),  and  compare  Ps.  xxxix.  12  (11).  Iviii.  12  (H.) 
Crush  the  head,  a  strong  figure  for  violent  and  complete  destruc- 
tion. See  below,  on  v.  24  (23),  and  compare  Gen.  iii.  15.  Ps. 
ex.  6.  Num.  xxiv.  8,  17.  The  hairy  scalp,  or  crown  of  hair,  is 
merely  a  poetical  equivalent  or  parallel  to  head.  The  words  that 
follow  seem  to  be  applied  to  it  by  a  kind  of  personification. 
Compare  Prov.  xvi.  31.  But  this  figure,  if  too  bold,  may  be 
avoided  by  supplying  of  one  or  of  the  man  before  going.  This 
last  word  does  not  necessarily  mean  going  on,  but  according  to 
its  usage  elsewhere  may  be  rendered  going  about,  i.  e.  habitually 
acting,  in  a  sinful  manner.  See  above,  on  Ps.  xii.  9  (8.)  xx.  7 
(6.)  xxvi.  3.  XXXV.  14.  xxxix.  7  (6.)  xliii.  2  (1.) 

23  (22.)    The  Lord  hath  said,  From  Bashan  I  will  bring  (them) 


PSALM   LXVIIl.  117 

hack^  I  will  hring  (them)  hack  from  the  dejpths  of  the  sea.  Some 
suppose  the  object  of  the  verbs  in  this  verse  to  be  Israel  or  my 
people,  as  in  Isai.  xlix.  12  (compare  Gen.  xiv.  14.)  But  as  the 
enemy  is  still  the  subject  of  the  following  verses,  it  is  better  to 
understand  the  one  before  us  as  threatening  to  bring  them  back 
for  punishment  and  destruction,  even  when  they  seemed  to  have 
withdrawn  in  triumph.  Here,  as  in  verse  15  (14),  Bashan  is 
mentioned  as  a  frontier  province  of  the  Holy  Land.  In  the  last 
clause  there  is  an  obvious  climax.  I  will  bring  them  back,  not 
from  Bashan  merely,  but,  if  need  be,  from  the  bottom  of  the 
ocean.      Compare   Ps.  cxxxix.  9,  and   especially  Am.  ix.  2,  3. 

24  (23.)  In  order  that  thou  mayest  crush  (them) — thy  foot  in 
Hood — (and)  the  tongue  of  thy  dogs  (in  hlood)  from  the  enemies, 
(even)  from  him.  The  general  import  of  this  verse  is  clear,  but 
its  construction  doubtful  and  obscure.  The  first  verb  cannot 
mean  to  dip  or  wash  without  an  arbitrary  change  of  text  by  read- 
ing f  n^in  as  in  Ps.  Iviii.  11  (10.)  The  original  verb  (fn)2tn)  must 
have  the  same  sense  as  in  v.  22  (21),  and  may  have  the  same 
object,  namely,  the  enemies  of  God  and  of  his  people.  The  next 
words  may  then  be  taken  as  a  parenthetical  and  qualifying  clause, 
like  sword  in  hand  and  other  such  forms  in  English.  Thy  foot 
in  blood,  i.  e.  with  thy  foot  in  their  blood,  or  so  that  thy  foot  shall 
tread  in  their  blood.  The  last  word  in  Hebrew  (nns>2)  is  by  some 
understood  as  a  noun  with  a  sufiix  meaning  its  portion  i.  e.  the 
share  of  the  tongue  ;  but  for  this  there  is  no  authority  in  usage. 
Others  translate  the  phrase,  of  it,  i.  e.  of  the  blood,  and  the 
whole  clause,  the  tongue  of  thy  dogs  {shall  receive)  of  it  from  the 
enemies.  According  to  the  first  version  given  above,  the  last 
phrase  is  a  mere  specification  of  the  one  before  it ;  frovi  the 
enemies,  (even)  from  him,  referring  to  some  real  or  ideal  repre- 
sentative of  the  entire  class. 

25  (24.)    They  saw  thy  goings,  oh  God,  the  goings  of  my  God^ 


118  PSALM  LXVIII. 

my  king^  in  the  holy  place.  The  subject  of  the  first  verb  may  be 
either  men  in  general,  or  the  spectators,  those  who  took  no  part 
in  the  triumphal  pageant  here  described.  Thekcly  place,  cot  in 
the  restricted  sense,  but  in  that  of  the  Greek  iegdv,  meaning  the 
whole  of  the  sacred  enclosure,  as  distinguished  from  vaogy  the 
sacred  edifice.  Into  this  enclosure  the  procession  seems  to  be 
described  as  entering,  for  the  purpose  of  bringing  back  the  ark. 

26  (25.)  Before  went  singers,  behind  players,  in  the  midst  of 
damsels  drumming,  playing  upon  timbrels,  which  is  still  an  oriental 
custom.  Some  suppose  the  order  mentioned  in  the  first  clause 
to  denote  the  precedence  or  priority  of  vocal  above  instrumental 
music,  as  a  rational  or  reasonable  service.  The  English  version 
of  the  last  clause,  among  (them  were)  the  damsels,  inverts  the 
true  sense  by  needlessly  supplying  two  words,  a  construction  for- 
bidden by  the  masoretic  pointing.  The  true  sense  is,  that  the 
singers  and  performers  were  themselves  surrounded  by  these 
players  upon  timbrels. 

27  (26.)  In  assemblies  bless  ye  God,  the  Lord,  from  the  foun- 
tain of  Israel.  Not  only  individually,  or  in  triumphal  marches, 
but  in  the  stated  convocations  of  the  people  at  the  sanctuary. 
See  above,  on  Ps.  xxvi.  12,  the  only  other  place  where  the  He- 
brew word  occurs,  except  as  a  proper  name  (Num.  xxxiii.  25), 
and  where  it  evidently  has  the  same  sense.  The  only  satisfactory 
explanation  of  the  last  words,  fro?n  the  fountain  of  Israel,  is  that 
afforded  by  supplying  ye  who  are  before  it,  and  applying  the 
whole  clause  as  a  description  of  the  chosen  people,  under  the 
figure  of  a  stream  derived  or  flowing  from  its  fountain.  Compare 
the  similar  ideas  and  expressions  in  Isai.  xlviii.  1.  li.  1. 

28  (27.  J  There  is  little  Benjamin  ^subduing  them;  the  chiefs  of 
Judah,  stoning  them  ;  the  chiefs  of  Zebulon  ;  the  chiefs  of  Naphtah. 
These  are  named  as  representatives  of  all  the  tribes  supposed  to 


PSALM   LXVIII.  119 

be  therCy  i.  e.  in  the  triumphal  march.  They  seem  to  be  selected, 
partly  with  reference  to  their  local  habitation,  as  the  northern 
and  southern  extremities  of  Israel ;  partly  because  the  most  re- 
markable exploits,  from  the  time  of  Moses  to  the  time  of  David, 
were  performed  by  these  tribes.  See  Judg.  v.  18.  1  Sam.  xviii. 
7.  Little  Benjamin^  so  called  in  allusion  to  Jacob's  partial 
fondness  for  his  youngest  son.  See  G-en.  xliii.  33,  and  compare 
1  Sam.  ix.  21.  Their  conqueror^  or  subduing  them^  as  Saul  did 
the  surrounding  nations.  See  1  Sam.  xiv.  47,  48.  Stoning 
them^  literally,  their  stoning ,  from  a  verb  which  invariably  means 
to  stone.  The  allusion  may  be  to  their  skill  as  slingers,  or  more 
specifically  to  the  means  by  which  David  killed  Goliath  (1  Sam. 
xvii.  49,  50.)  The  suflBix  refers  to  the  enemy,  as  in  the  clause 
preceding.  Some  interpreters  have  noted,  as  an  observable 
coincidence,  that  our  Lord  and  several  of  his  apostles  were  of 
Judah,  Paul  was  of  Benjamin  (Phil.  iii.  5),  and  the  remaining 
apostles  of  G-alilee,  in  which  lay  the  domain  of  Zebulon  and 
Naphtali  (Matt.  iv.  13.) 

29  (28.)  Thy  God  (oh  Israel)  hath  ordained  thy  strength  ;  he 
thou  strong  J  oh  God^  who  hast  wrought  (it)  for  us.  Ordained, 
provided  and  secured  by  his  omnipotence.  Be  strong.^  i.  e.  show 
thy  strength  by  exerting  it  in  our  behalf,  hereafter  as  thou  hast 
done  heretofore.  Wrought  for  us,  indefinitely  and  in  general, 
or  wrought  (it)  for  us,  i.  e.  this  deliverance  which  we  have  been 
celebrating.  See  above,  on  Ps.  xxii.  32  (31),  and  compare  Isai. 
xxvi.  12. 

30  (29 .)  Because  of  thy  temple  above  Jerusalem,  to  thee  shall  kings 
bring  tribute.  The  first  word  properly  means  from  ;  but  as  the 
local  sense  would  here  be  inadmissible,  from  may  be  understood  as 
in  the  phrase  arising  fro?n,  proceeding  from,  in  which  the  idea  is 
that  of  an  effect  or  consequence.  As  the  word  translated  temple 
originally  means  a  palace,  it  is  applicable  both  to  the  Mosaic  sane- 


120  PSALM   LXVIII. 

tuary  and  to  Solomon's  temple  which  succeeded  it.  See  above, 
on  Ps.  V.  8  (7.)  xlviii.  10  (9.)  Ixv.  5  (4.)  Above  Jerusalem^ 
both  in  a  physical  and  moral  sense,  as  Zion  and  Moriah  over- 
hung the  city,  and  as  the  presence  of  the  sanctuary  was  at 
once  its  protection  and  its  crowning  glory.  The  last  word  in 
Hebrew  occurs  only  here  and  in  passages  founded  upon  this.  See 
below,  Ps.  Ixxvi.  12  (11),  and  compare  Isai.  xviii.  7. 

31  (30.)  Rehukethou  the  beasts  of  the  reeds ^  the  croivd  of  strong 
(bulls)  with  the  calves  of  the  nations^  crouching  with  'pieces  of  silver; 
he  has  scattered  nations  (that)  in  wars  delight.  What  he  confi- 
dently anticipates  is  prayed  for  in  the  first  clause,  and  in  the  last 
described  as  already  realized,  both  common  modes  of  indirect  pre- 
diction. The  word  for  beasts  is  that  translated  j^ocZ;  in  vs.  11  (10) 
above  ;  but  here  both  senses  seem  to  be  suggested,  as  they  may 
be  by  the  use  of  the  plural  in  English.  The  beast  of  the  reeds 
has  been  variously  explained  to  be  the  lion  (Jer.  xlix.  19.1.  44, 
Zech.  xi.  3),  the  crocodile  (Ez.  xxix.  3.  xxxii.  2),  and  the  hip- 
popotamus, the  Hebrew  name  of  which  is  plural  in  its  form 
(^Behemoth)  and  therefore  analogous  to  the  collective  term  here 
used.  This  animal  is  also  represented  elsewhere  as  lying  in  the 
covert  of  the  reed  (Job  xl.  21.)  Either  the  crocodile  or  hippopo- 
tamus would  necessarily  suggest  the  idea  of  Egypt,  here  referred 
to  as  the  most  powerful  of  heathen  states,  and  therefore  a  fit  em- 
blem of  the  heathen  world.  The  adjective  strong  is  a  poetical 
description  of  wild  bulls,  as  in  Ps.  xxii.  13  (12.)  These  may 
represent  the  leaders  of  the  nations,  and  the  calves  their  subjects. 
The  participle  crouching  is  a  singular  in  Hebrew,  prostrating 
himself.,  the  many  being  suddenly  transformed  into  an  ideal 
individual.  See  above,  on  Ps.  x.  10.  With  pieces  of  silver., 
silver  coins,  offered  as  tribute  to  their  conquerors.  See  above, 
on  V.  19  (18),  and  compare  Isai.  Ix.  9.  In  the  close  of  the 
verse  he  sees  the  warlike  enemies  of  Israel  already  scattered  by 
the  hand  of  God. 


PSALM    LXVlfl.  121 

31  (30.)  Princes  shall  come  out  of  Egypt;  Ethiopia  shall 
soon  stretch  out  /ler  hands  unto  God.  Egypt  is  again  named 
as  the  representative  of  the  Gentile  world,  but  in  conjunction 
with  the  neighboring  state  of  Cush  or  Ethiopia,  often  referred 
to  by  the  prophets  as  a  powerful  and  splendid  empire.  See 
Isai.  xviii.  7.  xlv.  14.  Zeph.  iii.  10.  The  word  translated  _prmcg.s 
means  originally /a^  otjcs,  elsewhere  put  for  prosperous  and  potent 
men.  See  above,  on  Ps.  xxii.  30  (29.)  From  this  word  is  sup- 
posed to  be  derived  the  name  Hasmoneaniohich  was,  given  to  the 
Maccabees  or  Jewish  princes  in  the  interval  between  the  Old 
and  New  Testaments.  Soon  stretch  out  is  not  a  version  but  a 
paraphrase  of  the  original  expression,  which  means  strictly,  make 
its  hands  to  run,  and  may  perhaps  denote  the  eagerness  with 
which  the  action  is  performed. 

33  (32.)  Kingdoms  of  the  earth,  sing  unto  God;  praise  {or 
celebrate)  the  Lord !  Selah.  In  view  of  the  conquests  here 
foreseen,  the  whole  world  is  summoned  to  acknowledge  the  God 
of  Israel  as  the  universal  sovereign.     Compare  Rev.  xi.  15. 

34  (33.)  (Sing)  to  the  (one)  riding  in  the  heavens  of  heavens 
of  old;  lo,  he  utters  his  voice,  a  voice  of  strength.  This  verse  is 
designed  to  magnify  the  object  of  the  praise  enjoined.  Riding, 
as  a  conqueror  in  triumph.  See  above,  on  v.  5  (4.)  The  heavens 
of  heavens  are  the  highest  heavens,  the  heaven  of  that  which  is 
heaven  to  us.  See  1  Kings  viii.  27,  and  compare  Deut.  x.  14. 
xxxiii.  26.  Of  old  does  not  qualify  ridkig,  as  it  may  seem  to  do 
in  English,  but  the  nouns  immediately  preceding,  the  heavens  of 
antiquity  or  ancient  heavens.  See  above  on  Ps.  Iv.  20  (19.)  In 
the  last  clause,  he  seems  to  hear  an  audible  response  from  heaven 
itself.  The  lo,  as  usual,  implies  that  something  suddenly  assails 
the  senses.  Utters  his  voice,  literally,  gives  (forth  a  sound)  with 
his  voice,  as  in  Ps.  Ixvi.  7  (6.) 

VOL.    II.  6 


122  PSALM    LXIX. 

35  (34.)  G-ive  strength  to  God  !  Over  Israel  (is)  his  majesty^ 
arid  his  strength  in  the  clouds.  To  give^  in  such  connections,  is  of 
of  course  to  ascribe.  See  above,  on  Ps.  xxix.  1,  2.  The  remainder 
of  the  verse  contains  the  ground  of  this  injunction.  God  is  en- 
titled to  the  praise  of  power,  because  his  greatness  is  displayed  in 
the  protection  which  he  extends  over  Israel.  As  the  sanctuary 
was  above  Jerusalem,  so  God  was  above  the  chosen  people,  their 
chief  and  their  protector.  See  above,  on  v.  30  (29.)  At  the 
same  time  his  power  is  displayed  throughout  the  universe,  espe- 
cially those  extraordinary  dispensations,  in  which  he  appears  to 
speak  from  heaven  or  the  clouds.     See  above,  on  Ps.  xxvi.  6  (5.) 

36  (35.)  Terrible  {art  thou)^  oh  God^  out  of  thy  holy -places  ; 
the  Mighty  ( God)  of  Israel — he  is  (a  God)  giving  strength  and 
forces  to  the  people.  Blessed  (be)  God  !  The  winding  up  is  like 
that  of  the  twenty-ninth  psalm.  Out  of  thy  sanctuaries,  as  dis- 
played thence,  in  blessings  bestowed  upon  thy  people.  He  is  not 
only  mighty  in  himself  but  the  giver  of  might  to  others.  Com- 
pare Isai.  xl.  29,  31. 


PSALM    LXIX. 

A  SUFFERER  dcscribcs  his  own  condition,  vs.  2 — 5  (1 — 4.) 
He  represents  himself  as  suffering  for  God's  sake,  vs.  6 — 13  (5 — 
12.)  He  therefore  prays  to  be  delivered,  vs.  14 — 19  (13 — 18. J 
He  again  describes  his  suffering,  but  with  more  explicit  reference 
to  its  cause,  the  malice  of  his  enemies,  vs.  20 — 22  (19 — 21.)  He 
therefore  prays  that  they  may  be  destroyed,  vs.  23 — 29  (22 — 28.) 
He  anticipates  a  favourable  answer  to  his  prayers   and  the  hap- 


PSALM    LXIX.  123 

piest  effect  upon  his  brethren,  vs.  30 — 34  (29 — 33.)  Nay,  he 
expects  to  see  the  same  mercy  exercised  towards  the  church  or 
chosen  people,  vs.  35 — 37  (34 — 36.) 

1.  To  the  Chief  Musician.  Upon  lilies.  By  David.  The 
lilies  probably  refers  to  the  delightful  consolations  and  deliverances 
experienced  or  hoped  for.  See  above,  on  Ps.  xlv.  1.  Ix.  1.  The 
subject  of  the  psalm  is  an  ideal  person,  representing  the  whole 
class  of  righteous  sufferers.  The  only  individual  in  whom  the  various 
traits  meet  is  Christ.  That  he  is  not  however  the  exclusive  or 
even  the  immediate  subject,  is  clear  from  the  confession  in  v.  6  (5.) 
There  is  no  psalm,  except  the  twenty-second,  more  distinctly 
applied  to  him  in  the  New  Testament,  i*""'^^' 

2(1.)  Save  me,  oh  God.,  for  the  waters  are  come  in,  even  to 
my  soul.,  i.  e.  so  as  to  endanger  my  life.  See  Jer.  iv.  10.  Jon.  ii. 
6.     The  figure  for  extreme  distress  is  the  same  as  in  Ps.  xl.  3  (2.) 

3  (2.)  /  have  sunk  in  the  mire  of  the  dejpth  (or  dee'p  place) 
(where J  there  is  no  standing  ;  I  have  come  into  depths  of  %vater^ 
and  the  flood  has  overwhelmed  me.  The  image  is  that  of  one  sunk 
in  the  bottom  of  a  sea  or  river.  ISlire  of  depth  is  not  merely 
deep  mire,  but  the  mire  found  in  a  deep  place. 

4  (3.)  I  am  weary  of  my  crying  ;  parched  is  my  throat ;  my 
eyes  fail  J  waiting  for  my  God.  The  literal  meaning  of  the  first 
clause  is,  la^n  weary  in  my  crying ,  i,  e.  have  grown  weary  in  the 
act  of  calling  upon  God  for  help.  See  above,  on  Ps.  vi.  7  (6.) 
Parched  J  dried,  by  excessive  exertion  of  the  voice,  or  giving  the 
Hebrew  verb  the  stronger  sense  which  properly  belongs  to  it,  in- 
flamed.    His  eyes  are  represented  as  exhausted,  worn  out,  by 

continued  looking  for  God.  See  below,  Ps.  cxix.  82,  and  com- 
pare Lam.  iv.  17.  The  participle  tvaiting  does  not  agree  with 
eyes^  as  it  might  seem  to  do  in  English,  but  with  the  person  to 


124  PSALM   LXIX. 

whom  they  belong,  and  may  be  construed  absolutely,  I  waiting 
(me  expectante)y  i.  e.  while  I  wait. 

5  (4.)  3Iore  than,  the  hairs  of  my  head  (are)  those  hating  me 
without  cause  ;  strong  are  my  destroyers^  my  false  enemies  ;  what 
I  did  not  roh^  then  must  I  restore.  With  the  first  clause  compare 
Ps.  xl.  13  (12)  ;  with  the  second,  Ps.  xxxv.  9.  xxxviii.  20  (19) ; 
with  the  third,  Ps.  xxxv.  11.2  Sam.  xvi.  8.  False  enemies.,  liter- 
ally, enemies  of  falsehood.,  which  may  either  mean  in  general  per- 
fidious, treacherous,  or  more  specifically,  using  calumny  and 
falsehood  as  a  means  for  the  attainment  of  their  wicked  ends. 
Then  or  afterwards,  in  reference  to  the  previous  innocence  which 
he  asserts.  Though  he  took  nothing  at  first,  yet  afterwards  he 
must  restore. 

6  (5.)  Oh  God.,  thou  knowest  of  (or  as  to)  my  foolishness ,  and 
my  trespasses  from  thee  have  not  been  hid.  He  does  not  deny  his 
own  demerit  in  the  sight  of  God,  but  nevertheless  prays  to  be 
delivered  from  destruction.  See  above,  on  Ps.  vi.  2  (1.)  xxxviii. 
4—6  (3—5.)  xl.  13  (12.)  xli.  15  (14.)  As  if  he  had  said, 
*  true,  I  am  a  sinner  ;  it  is  vain  to  deny  it ;  thou  God,  knowest 
it ;  but  nevertheless'  &c. 

7  (6.)  Let  not  them  he  ashamed  in  me  that  wait  for  thee.,  Lord., 
Jehovah.,  of  Hosts  ;  let  not  them  he  disgraced  in  me  that  seek  thee., 
God  of  Israel  !  He  prays  that  the  principle  laid  down  in  Ps.  xxv. 
3  may  not  be  falsified.  In  me.,  not  merely  hy  me  or  hecause  of 
me,  but  in  me,  as  the  representative  of  the  whole  class.  Ashamed, 
disappointed  and  defeated  in  their  hopes.  Wait  for  thee,  for 
thine  appearance  and  the  fulfilment  of  thy  promises.  Seek  thee^ 
i.  e.  seek  to  know  thee  and  enjoy  thy  favour. 

8  (7.  j  Because  for  thee  (ox  thy  sake)  I  have  home  reproach, 
disgrace  hath  covered  my  face.     In  his  disgrace  all  God's  servants 


PSALM   LXIX 


125 


must  participate,  because  he  is  one  of  them  and  as  such  suffers. 
With  the  first  clause  compare  Ps.  xliv.  23  (22.)  Jer.  xv.  15,  with 
the  last,  Ps.  xliv.  16  (15.) 

9  (8.)  /  am  become  a  stranger  unto  my  brethren  and  an  alien 
unto  the  sons  of  my  mother.  The  literal  meaning  of  the  first 
clause  is,  I  have  been  estranged  to  (or  as  to)  my  brothers.  There 
may  be  an  allusion  to  the  envious  treatment  of  David  by  the  other 
sons  of  Jesse.  See  1  Sam.  xvii.  28.  The  loss  or  alienation  of 
the  nearest  friends  is  spoken  of  as  one  of  the  severest  trials  in 
Ps.  xxvii.  10. 

10  (9.)  For  the  zeal  of  thine  house.,  jealous  regard  for  the 
honour  of  the  sanctuary,  as  the  visible  centre  of  the  true  religion, 
has  consumed  me.,  implying  an  extreme  intensity  of  feeling  ;  and 
in  consequence  of  this  zeal,  the  revilings  of  thy  revilers  have  fallen 
upon  me.  That  such  revilers  did  exist  in  David's  time,  we  learn 
from  2  Sam.  xii.  14.  The  first  clause  of  the  verse  before  us  is 
applied  to  Christ  in  John  ii.  17,  and  the  second  in  Rom.  xv.  3. 

11  (10.)  ATid  I  wept  (away)  my  soul  or  wept  myself  away, 
in  fasting  J  and  (even  that)  was  for  revilings  to  me,  even  that 
became  a  subject  of  malignant  mockery  against  me.  That  weep- 
ing and  fasting,  as  natural  concomitants,  were  not  unknown  to 
David's  experience  in  real  life,  appears  from  2  Sam.  xii.  16,  21, 
22.  The  first  clause  likewise  admits  of  this  construction  :  and 
I  wept  J  my  soul  (was)  in  fa  stingy  i.  e.  fasted.  But  this  though  it 
agrees  well  with  the  Hebrew  usage  which  represents  fasting  as  a 
mortification  of  the  soul  (see  above,  on  Ps.  xxxv.  13),  is  neither 
so  natural  nor  so  striking  as  the  first  construction  above  given, 
which  is  found  in  an  anonymous  translation  of  the  Psalms,  pub- 
lished by  Bagster,  London,  1830. 

12  (11.)  A7id  I  gave  J  put  on  (as)  my  clothing,  sackcloth,  and 


126  PSALM  LXIX. 

was  to  them  J  in  consequence,  for  a  comparison,  a  proverb,  by- 
word, or  became  a  by-word  to  them.  See  above,  on  Ps.  xxxv.  13 
and  xliv.  15  (14.)  The  context  makes  it  probable  that  the 
mourning  described  in  this  and  the  preceding  verse  was  not  in 
reference  to  his  own  sufferings  merely,  but  to  the  sins  of  the 
whole  people 

13  (12.)  They  think  of  me,  imagine  things  against  me,  they 
who  sit  in  the  gate  ;  (they  imagine)  songs,  lampoons  or  satires, 
they  who  drink  strong  drink.  The  gate  meant  is  that  of  the  city, 
where  the  oriental  courts  and  markets  were  held.  Hence  some 
suppose  the  sense  to  be,  that  even  in  the  place  of  serious  business, 
they  indulge  their  spiteful  mirth  at  my  expense.  But  it  seems 
more  natural  to  make  the  sitters  in  the  gate  mean  simply  those 
frequenting  public  places.  See  above  on  Ps.  Iv.  12  (11)  and 
compare  Josh.  xx.  4.  Ruth  iv.  1,2.  Lam.  v.  14. 

14  (13.)  And  /,  but  as  for  me,  in  contradistinction  from  these 
mockers,  my  jpraytr  (is)  to  thee,  I  pray  to  thee  in  spite  of  their 
derision,  oh  Jehovah ;  (let  there  come  or  let  there  be)  «-  tivie  of 
acceptance,  in  the  abundance  of  thy  mercy  ;  answer  me,  grant  my 
petition,  in  the  truth  of  thy  salvation,  or  thy  truth  of  salvation,  in 
the  exercise  of  that  fidelity  which  secures  the  salvation  of  all  who 
trust  it.     Compare  Isai.  xlix.  8.  Ixi.  2. 

15  (14.)  Deliver  me  from  the  mire  and  let  me  not  sink;  let  me 
be  delivered  from  my  haters,  from  the  depths  of  water.  He  here 
returns  to  the  figures  in  v.  2  ( 1 ) ,  where  profound  suffering  is 
described  as  submersion  under  water  and  in  mire.  The  meanins; 
of  the  figure  is  explained  in  the  last  clause  of  the  verse  before 
us  by  the  addition  of  a  literal  expression. 

16  (15.)  Let  not  the  flood  overwhelm  me,  and  let  not  the  deep 
swallow  me,  and  let  not  the  tvell  (or  pit)   shut  its  mouth  upon 


PSALM   LXIX.  127 

me.  In  the  earnestness  of  his  entreaty,  he  passes  from  the  figure 
of  a  sea  or  stream  to  that  of  a  well  or  cistern,  the  idea  common  to 
both  being  that  of  deep  water. 

17  (16.)  Ansiver  me^  grant  my  prayer,  Jehovah  ;  for  good  (or 
as  we  should  say,  ^reat)  is  thy  mercy  ;  according  to  the  multitude 
of  thy  compassions,  turn  to  me,  or  towards  me,  implying  that  his 
looks  were  before  averted.  See  above,  on  Ps.  iv.  7  (6.)  xiii. 
2(1.) 

IS  (17.)  And  hide  not  thy  face  from  thy  servant^  for  (there 
is)  distress  to  me,  I  am  distressed,  make  haste^  answer  me,  i.  e. 
grant  me  what  I  ask  without  delay. 

19  (18.)  Draio  nigh  unto  my  soul,  to  me  whose  soul  or  life  is 
threatened,  ransom  it,  rescue  it  from  ruin;  because  (ov for  the 
sake)  of  my  enemies,  redeem  me,  so  that  they  may  not  triumph  in 
my  fall.  See  above,  on  Ps.  xiii.  5  (4),  and  with  the  first  clause 
compare  Ps.  xxii.  2  (1.) 

20  (19.)  Thou  kndwest,  literally  hast  known,  as  a  thing  of 
long  standing,  my  reproach,  the  contempt  of  which  I  am  the  ob- 
ject, a7id  my  shame  and  my  disgrace  ;  before  thee,  in  thy  sight 
and  known  to  thee,  {are)  all  my  adversaries,  persecutors  or  op- 
pressors, not  their  persons  merely,  or  their  conduct  in  general, 
but  their  treatment  of  me.  The  conviction  that  God  knows  all 
involves  a  persuasion  that  he  will  do  justice  to  both  parties.  See 
above,  on  Ps.  i.  6. 

21  (20.)  Reproach,  including  calumny  and  insult,  hath  broken 
my  heart,  a  common  figure  for  extreme  distress,  and  I  am  sick, 
sick  at  heart  or  sick  in  spirit,  but  without  excluding  the  idea  of 
corporeal  sujffering,  as  the  eflfect,  or  as  a  part,  of  his  distress  ; 
and  I  have  waited  for  pity,  literally  mourning,  i.  e.  sympathy. 


H 


128  PSALM    LXIX. 

condolence,  on  the  part  of  my  cruel  enemies,  and  it  is  not,  or 
there  is  none,  and  for  comforters,  (those)  comforting,  and  have  not 
found  (them.)    With  the  phrase,  /  am  sick,  compare  Ps.  vi.  3  (2.) 

22  (21.)  And,  so  far  from  pitying  me  they  have  aggravated  my 
distress,  for  tkey  have  given  in  my  food,  or  as  my  food,  gall,  here 
put  for  the  extreme  of  bitterness,  and  for  my  thirst,  i.  e.  to  slake 
it,  or  at  (the  time  of)  my  thirst,  in  my  thirst,  when  I  thirst,  they 
give  me  vinegar  to  drink.  Gall  and  vinegar  are  here  put  together 
to  denote  the  most  unpalatable  forms  of  food  and  drink.  The 
passion  of  our  Lord  was  providentially  so  ordered  as  to  fur- 
nish a  remarkable  coincidence  with  this  verse.  The  Romans 
were  accustomed  to  give  sour  wine  with  an  infusion  of  myrrh  to 
convicts  on  the  cross,  for  the  purp  se  of  deadening  the  pain.  This 
practice  was  adhered  to  in  our  Saviour's  case  (Mark  xv.  23.) 
Though  ia  itself  not  cruel  but  the  contrary,  it  formed  part  of  the 
great  process  of  murderous  persecution.  On  the  part  of  the 
Roman  soldiery  it  may  have  been  an  act  of  kindness  ;  but  consi- 
dered as  an  act  of  the  unbelieving  Jews,  it  was  giving  gall  and 
vinegar  to  one  already  overwhelmed  with  anguish.  And  so  Mat- 
thew, in  accordance  with  his  general  method,  represents  it  as 
a  verification  of  this  passage  (Matth.  xxvii.  34.)  He  does  not 
contradict  Mark's  account  before  referred  to,  but  merely  intimates, 
that  the  wine  and  myrrh  thus  offered  were  to  be  regarded  as 
identical  with  the  gall  and  vinegar  of  this  prediction.  And  in 
order  to  prevent  the  coincidence  from  being  overlooked,  our  Lord, 
before  he  died,  complained  of  thirst  and  vinegar  was  administered. 
(Matth.  xxvii.  48.  John  xix.  28.)  The  word  translated  food  in  the 
first  clause  occurs  only  here,  and  its  verbal  root  only  in  the  his- 
tory of  David  (2  Sam.  xii.  17.  xiii.  6,  10  ) 

23  (22.)  Let  their  table  before  them,  at  which  they  eat  and 
where  they  are  accustomed  to  enjoy  themselves,  be  for  (or  be- 
come)  a  snare,  an  occasion  of  unexpected  danger,  and  to  those 


PSALM   LXIX.  129 

secure,  thinking  themselves  safe,  (let  it  be  for  or  become)  a  trap. 
The  first  word  in  the  last  clause  is  the  plural  of  one  meaning 
peace,  but  seems  to  be  here  used,  as  in  Ps.  Iv.  21  (20),  for  those 
who  are  at  peace,  at  ease,  tranquil  and  secure.  Compare  1 
Thess.  V.  3.  The  ancient  versions  give  it  the  equally  appropriate 
sense  oi  for  requitals,  i.  e.  in  recompense  of  their  transgressions. 
But  although  this  sense  may  be  deduced  from  the  verbal  root 
(tabu:)  and  belongs  to  several  collateral  derivatives  (Cibipj  t^ilp, 
labffi),  it  has  no  existence  in  the  usage  of  the  one  before  us 
(D'^/pibd.)  The  circuitous  construction  in  the  English  version  is 
not  only  forced,  but  wholly  unnecessary.  The  imprecations  in 
this  verse  and  those  following  it  are  revolting  only  when  considered 
as  the  expression  of  malignant  selfishness.  If  uttered  by  God, 
they  shock  no  reader's  sensibiliti'*^,  nor  should  they,  when  consi- 
dered as  the  language  of  an  ideal  person,  representing  the  whole 
class  of  righteous  suficrers,  and  particularly  Him,  who,  though 
he  prayed  for  his  murderers  while  dying  (Luke  xxiii.  34) ,  had  before 
applied  the  words  of  this  very  passage  to  the  unbelieving  Jews  ( Matt, 
xxiii.  38),  as  Paul  did  afterwards  (Rom.  xi.  9,  10.)  The  general 
doctrine  of  providential  retribution,  far  from  being  confined  to  the 
Old  Testament,  is  distinctly  taught  in  many  of  our  Saviour's 
parables.     See  Matth.  xxi.  41.  xxii.  7.  xxiv.  51. 

24  (23.)  Let  their  eyes  darken,  i.  e.  be  or  grow  dark,  from 
seeing,  so  as  not  to  see,  and  their  loins  do  thou  cause  to  bend,  give 
way,  or  swerve,  i.  e.  paralyse  their  strength.  See  above,  on  Ps. 
Ixvi.  10  (9.)  The  first  clause  probably  does  not  refer  to  blind- 
ness, but  either  to  the  dimness  of  the  eyes  in  death,  or  to  darkness 
as  a  figure  for  calamity  in  general. 

25  (24.)  Pour  upon  them  thine  anger,  and  let  the  heat  of  thy 
wrath,  thy  hot  wrath,  overtake  them,  reach  them  after  they  have 
long  seemed  to  escape  it  and  expected  to  escape  it  still. 

6* 


130  PSALM   LXIX. 

26  (25.)  Let  their  home  he  desolated ;  in  their  tents  may  there 
he  no  one  dwelling^  or  let  no  one  dwell.  The  word  translated  home 
seems  properly  to  mean  an  enclosure^  with  special  reference  per- 
haps to  an  encampment  or  collection  of  tents  (Gen.  xxv.  16. 
Num.  xxi.  10.)  The  translation  castle  in  the  English  version  of 
the  places  just  referred  to,  and  that  of  'palace  in  the  margin  of 
the  one  before  us,  seem  entirely  conjectural.  The  Septuagint 
here  has  a  Greek  word  (InoLvltg)  meaning  a  place  to  pass  the 
night  in,  especially  for  flocks  and  herds,  and  thence  transferred  to 
farm  or  country  houses.  This  expression  is  retained  in  Acts  i.  20, 
where  the  verse  before  us  is  quoted,  in  connection  with  Ps.  cix.  8, 
and  applied  to  Judas  Iscariot,  not  as  an  individual  merely,  but  as 
a  type  and  representative  of  the  Jewish  people,  in  their  malignant 
and  perfidious  enmity  to  Christ.  This  does  not  prove  our  Lord 
to  be  the  exclusive  subject  of  the  whole  psalm,  a  conclusion  for- 
bidden by  the  confession  of  sin  in  v.  6  (5)  above  ;  but  it  does 
show  that  He  is  not  only  one,  but  the  chief  member,  nay  the 
great  type  and  representative,  of  the  whole  class  of  innocent  suf- 
ferers at  the  hands  of  wicked  enemies.     See  also  Matt,  xxiii.  38. 

27  (26.)  For  {those)  whom  thoiihast  smitten  they  persecute.^  have 
persecuted  heretofore  and  do  so  still ;  and  as  to  the  grief  of  thy 
wounded  they  tell  or  talk.  The  pronoun  in  the  first  clause  is  em- 
phatic, ^  thou  and  not  man,  or  man  only  as  thy  blind  unconscious 
instrument.'  Compare  2  Sam.  xvi.  11,  12.  Job  xix.  21,  22.  The 
same  persons  are  described  as  thy  uwundcdj  the  original  expres- 
sion having  commonly  the  sense  of  mortally  wounded,  and  being 
therefore  often  rendered  slain.  See  Isai,  Ixvi.  16.  Jcr.  xxv.  33. 
The  preposition  before  grief  denotes  the  tlicme  or  subject,  as  it 
does  with  the  same  verb  in  Ps.  ii.  7.  To  tell  about  it  or  talk  of 
it  is  to  make  it  the  subject  of  unfeeling  or  derisive  comment.  See 
above  on  Ps.  xli.  9  (8.) 

28  (27.)   Give  {ox  place)  iniquity  ujion  iniquity^  and  let  them 


PSALM   LXIX.  131 

not  come  into  thy  righteousness.  Luther  and  others  understand 
the  first  clause  as  a  prayer  that  sin  may  be  made  the  punishment 
of  sin  (Rom.  i.  28).  But  there  seems  to  be  rather  an  allusion  to 
the  double  sense  of  the  equivocal  term  ('^i^)  which  properly  de- 
notes sin  as  such  or  in  itself  considered,  but  sometimes  seems  to 
mean  sin  considered  in  its  consequences  or  effects.  Thus  un- 
derstood it  is  a  prayer  that  sin  may  be  followed  by  the  natural 
effects  of  sin.  The  righteousness  of  God  is  that  which  he  bestows 
by  the  judicial  act  of  justification,  including  pardon.  To  come 
into  it  is  to  come  into  possession  or  enjoyment  of  it,  to  become  a 
sharer  in  it. 

29  (28.)  Let  them  be  blotted  from  the  book  of  life  (or  of  the 
living)^  and  with  the  righteous  let  them  not  be  written.,  registered, 
enrolled.  The  book  is  not  here  a  figure  for  the  memory,  as  in 
Ps.  Ivi.  9  (8),  but  for  the  divine  decree.  The  primary  idea  is 
that  of  a  register  containing  the  names  of  those  who  are  to  live  or 
be  preserved  alive.  The  figure  is  Mosaic,  being  evidently  bor- 
rowed from  Ex  xxxii.  32.  The  translation  living.,  which  is  given 
in  the  ancient  versions,  is  favoured  by  the  parallel  expression 
righteous  (inen).,  if  not  by  the  analogy  of  Ps.  xxvii.  13.  lii.  7  (5.) 
But  the  abstract  version  life  is  equally  appropriate,  and  is  recom- 
mended by  the  use  of  the  phrase  book  of  life  in  the  New  Testa- 
ment with  reference  to  the  future  state.  See  Phil.  iv.  3.  Rev. 
XX.  15. 

30  (29.)  And  I  {am)  afflicted  and  suffering  ;  let  thy  salvation^ 
.flh  God.,  set  me  on  high.,  beyond  the  reach  of  danger,  which  is  tan- 
j-H^amount  to  saying,  in  a  place  of  safety.     See  above,  on  Ps.  xx.  2 

(1.)  lix.  2  (1.)  The  verb  might  also  be  translated  as  a  future 
proper,  expressive  of  a  confident  anticipation,  thy  salvation  will 
secure  me.  But  it  seems  more  natural  to  understand  it  as  a 
prayer  for  himself,  subjoined  to  the  foregoing  series  of  prayers  for 
the  destruction  of  his  enemies.     As  if  he  had  said,  '  Remember 


132  PSALM  LXIX. 

Lord  that  I  am  suffering,  and  interpose  for  my  deliverance,  as 
well  as  for  their  punishment.' 

31  (30.)  I  will  'praise  the  name  of  God  with  song,  or  in  a 
sono-j  and  will  magnify  him  with  thanksgiving.  Here,  as  in 
many  other  cases,  the  certainty  of  the  event  is  indicated  by 
an  expressed  determination  to  thank  God  for  it.  See  above,  on 
Ps.  V.  8  (7.) 

32  (31.)  And  it  shall  he  better  to  Jehovah,  this  shall  please 
him  more,  than  ox  (or)  bullock  horned  (and)  hoofed.  The  con- 
trast is  not  between  material  and  spiritual  offerings,  but  between 
a  legitimate  offering  of  both  kinds  and  the  mere  oblation  of  a 
beast,  as  an  opus  operatum  of  intrinsic  virtue,  or  as  if  God  could 
take  delight  in  hoofs  and  horns,  which  are  therefore  contemp- 
tuously specified.  See  above,  on  Ps.  xl.  7  (6.)  1.  8.  li.  18  (16.) 
The  last  words  are  highly  idiomatic,  and  scarcely  susceptible 
of  close  translation,  the  original  forms  being  those  of  active 
participles,  horning,  hoofing,  i.  e.  having  or  producing  horns  and 
hoofs. 

33  (32.)  The  humble  see  and  rejoice,  literally,  have  seen  and  will 
rejoice,  in  my  deliverance,  (even  ye)  that  seek  God,  seekers  of  God, 
and  may  your  heart  live  !  May  you  be  revived  and  cheered  by 
witnessing  this  exhibition  of  God's  power  and  goodness !  The 
wish  that  it  may  be  so  includes  a  promise  that  it  shall  be,  as  in 
Ps.  xxii.  27  (26),  where  the  form  of  expression  is  the  same. 

34  (33.)  For  hearkening,  habitually  listening,  {is)  Jehovah  to 
the  poor,  i.  e.  the  poor  among  his  people,  the  righteous,  pious,  or 
believing  poor  ;  and  his  prisoners,  those  imprisoned  in  aflSiction 
by  himself,  or  by  human  oppressors  for  his  sake,  he  hath  not 
despised,  and  therefore  never  will.     The  general  inference  here 


PSALM    LXIX.  133 

drawn  from  the  speaker's  own  experience  is  the  same  as  in  Ps. 
xxii.  25  (24)  above, 

35  (34.)  Let  heaven  and  earth  praise  him^  seas  and  every  thing 
creeping  in  them^  i.  e.  moving  with  an  animal  or  vital  motion.  In 
the  particular  mercj  experienced  by  himself  he  sees  a  pledge  of 
gifts  deserving  and  demanding  universal  praise. 

36  (35.)  For  God  will  save  Zion^  and  will  build  the  cities 
of  Judahj  and  they  shall  dwell  in  them,  and  possess  them.  He 
who  is  thus  faithful  to  the  individual  believer  must  be  faithful  to 
the  whole  church.  It  is  characteristic  of  the  ancient  saints  to  re- 
gard every  personal  mercy  as  a  pledge  of  greater  favours  to 
the  body  of  God's  people.  This  is  peculiarly  appropriate  in  such 
a  case  as  this,  where  the  words  are  those  of  an  ideal  person  re- 
presenting a  whole  class,  and  that  a  class  including,  as  its  most 
conspicuous  member,  the  Messiah  himself.  There  is  no  need  of 
supposing  an  allusion,  either  prophetical  or  historical,  to  the 
restoration  of  the  Jews  from  Babylon,  the  rather  as  the  temple  is 
referred  to  in  v.  10  (9)  as  still  standing.  They  in  the  last  clause 
are  the  poor  of  v.  34  (33),  i.  e.  the  righteous  or  God's  people. 

37  (36.)  A'iid  the  seed  of  his  servants  shall  inherit  itj  i.  e. 
Judah  or  the  land  of  promise,  aTid  the  lovers  of  his  name,  of  his 
revealed  perfections,  shall  c^t^e/Z  (quietly  and  safely)  2?iz7.  The 
foregoing  promises  are  not  restricted  to  a  single  generation,  but 
extend  to  the  remotest  posterity.  Inherit  it,  possess  it  by  heredi- 
tary right  from  generation  to  generation.  As  temporal  and 
spiritual  blessings  were  inseparably  blended  in  the  old  dispensa- 
tion, the  promise  of  perpetual  possession  and  abode  in  Palestine 
is  merely  the  costume  in  which  that  of  everlasting  favour  to  the 
church  is  clothed  in  the  Old  Testament. 


134  PSALM    LXX. 


PSALM     LXX. 

The  Fortieth  Psalm,  as  we  have  seen  (vol.  1.  p.  333),  consists 
of  a  thanksgiving  for  deliverances  experienced  already,  vs.  2 — 14 
(1 — 13),  and  of  a  prayer  for  fresh  occasion  of  thanksgiving,  vs. 
15 — 18  (14 — 17.)  The  latter  portion  is  here  repeated  by  itself, 
as  a  kind  of  appendix  to  the  Sixty-ninth  and  preface  to  the 
Seventy-first,  with  both  which  it  has  several  points  of  contact  and 
resemblance.  The  mutual  relation  of  the  two  editions  is  the 
same  as  that  between  the  Fourteenth  and  the  Fifty-third.  The 
supposition  of  an  erroneous  copy  or  an  accidental  repetition  is 
forbidden  by  the  fact  that  both  are  left  on  record,  and  by  the 
appearance  of  an  uniform  design  in  the  variations.  In  this  case, 
as  in  that  of  the  Fifty-third  Psalm,  no  comments  will  be  made 
upon  those  expressions  which  are  common  to  both  forms  and 
have  therefore  been  explained  already. 

1.  To  the  Chief  Musician.  By  David.  To  remind^  i.  e.  to 
remind  God  of  the  Psalmist's  necessities.  The  same  inscription 
is  prefixed  to  Ps.  xxxviii.  The  phrase  hy  David  represents  him 
as  the  author,  not  of  the  Fortieth  Psalm  merely,  but  of  this 
abridgment.     See  above,  on  Ps.  liii.  1,  and  compare  vol  1.  p.  153. 

2  (1.)  Oh  God  to  deliver  me,  oh  Lord  to  help  me^hasten  !  The 
first  word  of  Ps.  xl.  14  (13),  he  pleased.,  is  here  omitted,  for  the 
purpose,  as  some  suppose,  of  making  the  commencement  more 


PSALM  LXX.  135 

abrupt,  and  thereby  marking  the  whole  composition  as  a  fragment. 
Another  variation,  which  interpreters  have  laboured  to  account 
far  as  significant,  is  the  substitution  of  Elohim  in  the  first  clause 
for  Jehovah^  the  only  Divine  name  which  appears  in  the  fortieth 
psalm  at  all.  It  is  quite  as  probable,  to  say  the  least,  that  the 
names  were  interchanged  as  God  and  Lord  are  often  by  ourselves, 
without  special  reason  or  design. 

3  (2.)  Ashamed  and  confounded  shall  he  (those)  seeking  my  soul ; 
turned  back  and  disgraced  shall  be  (those)  desiring  (or  delighting 
in)  my  hurt.  See  above,  on  Ps.  xl.  15  (14.)  The  only  varia- 
tion consists  in  the  omission  of  the  words  together  and  to  destroy 
itj  in  accordance  with  the  obvious  design  of  condensation  and 
abridgement. 

4  (3.)  They  shall  turn  back  on  account  of  their  shame.,  i.  e. 
retreat  from  their  assault  on  me  confounded  and  ashamed — those 
saying.,  Aha^  aha  !  See  above,  on  Ps.  xl.  16  (15.)  For  the 
strong  expression,  they  shall  be  desolate.,  we  have  a  milder  one 
borrowed  from  Ps.  vi.  11  (10.)  The  only  other  variation  con- 
sists in  the  omission  of  the  unimportant  phrase  to  me. 

5  (4.)  They  shall  rejoice  and  be  glad  in  thee — all  (those) 
seeking  thee;  and  they  shall  say  always.,  great  be  Jehovah — 
(those)  loving  thy  salvation.  See  above,  on  Ps.  xl.  17  (16.) 
The  only  variation  here  is  the  insertion  of  the  copulative  aiid  at 
the  beginning  of  the  second  clause. 

'  6  (5.)  And  I  am  afflicted  and  'poor — oh  God.,  hasten  unto 
me  !  My  help  and  my  deliverer  (art)  thou — oh  Jehovah.,  linger 
not.,  do  not  delay  !  See  above,  on  Ps.  xl.  18  (17.)  Instead  of 
Gody  the  parallel  passage  has  Jehovah.,  and  instead  of  Jehovah.,  in 
the  second  clause,  my  God.  Another  variation  is  that  the  signi- 
cant  expression,  he  will  think  of  me  (or  for  ine).,  is  exchanged  for 


136  PSALM  LXXI. 

the  petition  hasten  to  mey  thus  bringing  back  the  prayer  to  the 
point  from  which  it  started. 


PSALM     LXXI. 

A  SUFFERER  from  the  spite  of  wicked  enemies  prays  for  deliver- 
ance, vs.  1 — 3.  He  acknowledges  God's  goodness  to  him  in 
early  life,  vs.  4 — 8,  and  prays  that  it  may  be  continued  in  old 
age,  vs.  9 — 13.  He  confidently  anticipates  an  answer  to  his 
prayers,  vs.  14 — 21,  and  promises  a  suitable  return  of  praise, 
vs.  22—24. 

The  psalm  bears  a  strong  resemblance  to  the  others  in  which 
the  sufferings  of  the  righteous  are  the  great  theme,  such  as  the 
twenty-second,  thirty-fifth,  thirty-eighth,  and  fortieth,  a  portion 
of  which  last  seems  to  have  been  prefixed  to  it,  as  a  kind  of  text 
or  theme,  or  for  the  purpose  of  connecting  it  with  the  whole  class 
of  compositions  just  referred  to.  This  explains  the  absence  of 
a  title  or  inscription  in  the  psalm  before  us,  as  in  the  case  of  the 
second,  tenth,  forty-third,  and  others. 

1.  In  thee  J  oh  Jehovah,  have  I  trusted ,  taken  refuge;  let  me 
not  be  shamed,  disappointed  and  confounded,  to  eternity,  forever. 
This  verse  and  the  next  two  are  borrowed,  with  slight  variations, 
from  the  beginning  of  Ps.  xxxi. 

2.  In  thy  righteousness _  thou  wilt  deliver  me  and  cause  me  to 
escape  ;  incline  to  me  thine  ear  and  save  me.  See  above,  on  Ps.  xxxi 
2,  3  (1,2),  where  the  imperative  form  of  the  preceding  clause  is 


PSALM    LXXI.  137 

still  retained,  instead  of  being  changed,  as  here,  into  the  future. 
The  verb  deliver  me  there  occurs  in  what  is  here  the  second  clause  •, 
and  the  qualifying  term,  haste  or  quickly^  is  omitted  in  the  case 
before  us.  The  division  of  the  sentences  is  also  different,  so  that 
the  verses  do  not  exactly  correspond. 

3.  Be  thou  to  me  for  a  rock  of  habitation^  a  rock  where  I  may 
safely  dwell  and  make  my  home,  (whither  I  may  be  able)  to  come 
always^  i.  e.  whenever  it  is  necessary ;  thou  hast  commanded  to 
save  mCj  my  deliverance  is  decreed  already  ;  for  my  rock^  my 
hiding  place,  and  my  fortress  art  thou.  The  images  presented 
and  the  terms  used  are  similar  to  those  in  Ps.  xviii,  3  (2.)  Com- 
manded to  save  me  :  see  above,  on  Ps.  xliv.  5  (4.)  Ixviii.  29  (28.) 
The  imitation  of  Ps.  xxx.  here  insensibly  merges  into  a  new  and 
independent  composition. 

4.  My  God,  free  me,  cause  me  to  escape,  from  the  hand  of  the 
wicked,  from  the  palm,  a  poetical  equivalent  to  hand,  of  the  per- 
verse and  corrupt  doer.  The  last  word  in  Hebrew  occurs  only 
here,  but  from  its  form  appears  to  be  the  participle  of  a  verb  that 
means  to  be  (or  become)  sour,  to  ferment,  to  putrefy.  The 
infinitive  of  the  same  verb  is  applied  to  moral  evil  in  Isai. 
i.  17. 

5.  For  thou  (art)  my  hope,  oh  Lord,  Jehovah,  my  confidence, 
the  object  of  my  trust,  from  my  youth.  Compare  the  combina- 
tion Lord  Jehovah  with  those  in  Ps.  Ixviii.  21  (20.j  Ixix.  7  {6), 
and  the  phrase  my  confidence  with  Ps.  xl.  5  (4.) 

6.  Upon  thee  Ileaned,  or  by  thee  was  held  up,  sustained, /row 
the  womb  ;  from  the  bowels  of  my  mother,  a  synonymous  expres- 
sion, thou  {art)  my  bringing  out,  the  one  that  brought  me  out,  a 
different  expression  of  the  same  idea  as  in  Ps.  xxii.  11  (10.) 
The  meaning  of  the  verb  here  used,  both  in  its  transitive  and  in- 


138  PSALM  LXXl. 

transitive  forms,  may  be  gathered  from  Ps.  xc.  10.  Num.  xi.  31. 
In  thee  is  my  praise  always  ;  it  originates,  revolves,  and  ends  in 
thee.     Compare  the  analogous  expression  in  Ps.  xxii.  26  (25.) 

7.  As  a  prodigy,  or  wonder,  an  object  of  contemptuous  aston- 
ishment, was  J,  or  have  I  been  to  many,  on  account  of  my  extra- 
ordinary sufferings  ;  hut  thou  art  my  refuge  of  strength,  my  strong 
refuge,  at  once  my  protector  and  my  hiding  place.  With  the 
first  clause  compare  Deut.  xxviii.  46.  Isai.  lii.  14.  1  Cor.  iv.  9. 

8.  Filled  shall  my  mouth  he  (with)  thy  praise,  and  all  the  day 
{with)  thy  heauty,  or  glory,  as  the  subject  of  that  praise.  The 
sight  of  thine  excellency  now  excites,  and  will  excite  forever,  my 
admiration  and  my  praise. 

9.  Cast  me  not  off,  at  the  time  of  old  age  ;  as  m.y  strength  fails, 
literally,  according  to  the  failure  of  my  strength,  leave  me  not,  do 
not  thou  abandon  or  forsake  me.  He  here  prays  that  the  grace 
which  he  experienced  in  youth,  and  which  he  has  already  ac- 
knowledged in  the  foregoing  context,  may  be  continued  and  ex- 
tended to  his  old  age.     Compare  Isai.  xlvi.  3,  4. 

10.  For  my  enemies  have  said  (so)  to  me,  i.  e.  have  told  me  that 
God  would  forsake  or  had  forsaken  me,  and  as  a  proof  that  they 
believe  it,  the  watchers  of  my  soul,  those  who  watch  and  lie  in  wait 
for  its  destruction,  have  consulted  together,  i.  e.  against  me,  which 
they  would  not  have  done  if  they  had  really  believed  me  to  be  under 
the  Divine  protection.  Instead  of  to  me  in  the  first  clause,  we 
may  read  of  (i.  e.  concerning)  me,  without  any  violation  of  usage 
or  material  change  of  meaning.     See  above,  on  Ps.  iii.  3  (2. J 

11.  Saying,  God  hath  forsaken  him,  pursue  and  seize  him,  for 
there  is  no  deliverer,  literally,  none  delivering.  This  verse  is  an 
amplification  of  the  phrase  they  say  {so)  in  the  verse  preceding. 


PSALM    LXXl.  139 

It  gives  the  very  words  in  which  they  say  so.  With  the  first 
clause  compare  Ps.  iii.  3  (2.)  xli.  6  (5),  and  the  words  of  Ahihto- 
phel  in  2  Sam.  xvii.  1,  2,  to  which  there  may  be  a  direct  allusion, 
as  an  actual  instance  of  the  thing  ideally  described  in  David's 
own  experience.     With  the  last  clause  compare  Ps.  vii.  3  (2.) 

12.  Oh  God^  he,  not  far  from  me;  oh  my  God^  to  (or  for)  my 
help  hasten.  Compare  the  similar  expressions  of  Ps.  xxii.  20  (19.) 
XXXV.  22.  xxxviii.  22,  23,  (21,  22.)  xl.  14  (13.)  Ixx.  2  (1.)  The 
stronger  expression  my  God,  in  the  second  clause,  urges  his 
covenant  relation  to  God,  as  a  reason  for  expecting  to  be  heard. 

13.  They  shall  he  shamed,  they  shall  cease  (or  he  consumed) — 
the  adversaries  of  my  soul ;  they  shall  put  on  (or  he  clothed  with) 
reproach  and  disgrace — the  seekers  of  my  hurt.  The  verbs  may 
also  be  translated  as  optatives,  let  them  he  shamed^  etc.  But  thia 
is  really  included  in  the  strict  sense  of  the  future.  Compare 
the  parallel  passages,  Ps.  xxxv.  4,  26.  xl.  15  (14.)  Ixx.  3  (2.) 

14.  And  I  will  always  hope,  and  add  to  (Yiiex3iW.j  add  upon,  ac- 
cumulate, increase)  all  thy  praise.  To  all  thy  praise  which  1 
have  uttered  hitherto,  I  will  continue  still  to  add. 

15.  My  mouth  shall  recount  thy  righteousness,  all  the  day  {long) 
thy  salvation^  for  I  know  not  numhers  (to  express  them),  I  can- 
not number  them,  they  are  innumerable.  The  righteousness  or 
rectitude  of  God,  including  his  veracity  or  faithfulness,  is  here 
referred  to  as  the  cause  of  his  salvation,  the  salvation  of  which 
he  is  the  source  and  author. 

16.  I  will  come  with  the  mighty  deeds  of  the  Lord  Jehovah  ;  I 
will  mention  (or  commemorate)  thy  righteousness,  thine  only.  The 
first  phrase  may  also  be  translated,  I  will  enter  into  the  mighty 
deeds,  etc.  as  we  speak  of  entering  into  the  particulars  of  a  sub- 


140  PSALM  LXXl. 

the  particulars  of  a  subject.  But  this  is  rather  an  English  than 
a  Hebrew  idiom.  The  common  version,  /  will  go  in  the  strength 
of  the  Lord  God,  is  at  variance  with  the  usage  both  of  the  verb 
and  noun,  as  the  former  does  not  mean  to  go  absolutely,  but 
either  to  enter  or  to  come  to  a  particular  place,  expressed  or  un- 
derstood. The  ellipsis  here  may  be  supplied  from  Ps.  v.  8  (7) 
and  Ixvi.  13,  in  both  which  places  the  same  verb  denotes 
the  act  of  coming  to  God's  house  for  the  purpose  of  solemn  praise, 
and  in  the  second  passage  cited  is  followed  by  the  same  prepo- 
sition, I  will  come  into  thy  house  with  burnt-offerings y  i.  e.  I  will 
bring  them  thither.  This  sense  agrees  well  with  the  vow  to  praise 
God  in  the  two  preceding  verses,  and  with  the  promise  of  com- 
memoration in  the  other  clause  of  this  verse.  See  above,  on  Ps. 
XX.  8  (7.)  It  also  enables  us  to  give  the  noun  (nl^i:ia)  its  usual 
sense  of  God's  exploits  or  mighty  deeds.  See  below,  Ps.  cvi.  2, 
and  compare  Deut.  iii.  24.  Thine  only,  not  my  own  or  that  of 
any  creature.     See  above,  on  Ps.  xliv.  4,  7  (3,  6.) 

17.  Oh  God,  thou  hast  taught  me  (to  praise  thee)  from  my 
youth,  by  thy  providential  dealings  with  me,  i.  e.  given  me  occa- 
sion to  celebrate  thy  praise,  and  until  now  I  will  declare,  i.  e.  I 
am  still  declaring,  still  have  reason  to  declare,  thy  wondrous 
works.     See  above,  on  Ps.  ix.  2  (1.)  xxvi.  7.  xl.  6  (5.) 

18.  And  also  (or  even)  unto  old-age  and  hoary-hairs,  oh  God, 
forsake  me  not,  till  I  declare  thine  arm,  i.  e.  the  exertion  of  thy 
power,  to  the  (next)-  generation,  (and)  to  every  one  that  is  to  come 
thy  power.  The  last  clause  determines  the  sense  of  the  indefinite 
expression,  a  generation.  See  above,  on  Ps.  xxii.  31  (30.)  With 
the  phrase  thy  arm,  compare  Ps.  xliv.  4  (3.) 

19.  And  thy  righteousness,  oh  God,  (reaches)  even  to  the  height 
{or  high  place) ,  i.  e.  heaven,  (thou)  who  hast  done  great  things, 
oh  God,  who  is  like  thee  ?     With  the  first  clause  compare  Ps. 


PSALM   LXXI.  141 

xxxvi.  6  (5.)  Ivii.  11  (10)  ;  with  the  last,  Ex.  xv.  11.  Deut.  iii. 
24.  2  Sam.  vii.  22. 

20.  (Thou)  who  hast  showed  us,  made  us  see,  i.  e.  caused  us  to 
experience,  distresses  many  and  severe  (or  many  distresses  and  evils) 
wilt  return  (and)  make  us  live^  revive  or  quicken  us,  and  from 
the  depths  of  the  earth  wilt  return  (and)  bring  us  up,  make  or 
cause  us  to  ascend.  The  sudden  change  from  the  singular  to  the 
plural  form,  in  reference  to  the  same  subject,  led  the  authors  of 
the  masoretic  punctuation  to  restore  the  singular  in  this  verse 
also  ;  but  the  reading  in  the  text  is  no  doubt  the  original  and  true 
one.  As  the  word  translated  depths  is  elsewhere  invariably  ap- 
plied to  water,  some  suppose  an  allusion  to  the  deluge,  as  in  Ps. 
xxix.  10.  xxxii.  6.  xxxvi.  7  (6.)  Compare  Isai.  viii.  7,  8.  The 
verb  return,  twice  used  here,  may,  agreeably  to  Hebrew  usage, 
merely  qualify  the  verbs  to  which  it  is  prefixed,  thou  wilt  quicken 
us  again,  thou  wilt  bring  us  again.  But  the  similar  expression 
in  the  next  verse  makes  it  probable,  that  the  verb  was  meant  to 
have  an  independent  meaning,  and  to  point  out  the  dependence  of 
the  quickening  and  the  restoration  here  expected  on  Jehovah's 
return  to  his  forsaken  people.     See  above,  on  Ps.  xiv.  7. 

21.  Thou  wilt  increase  my  greatness,  and  wilt  turn  (and)  com- 
fort me.  As  the  word  translated  greatness  is  elsewhere  applied 
to  the  great  things  done  by  God  for  the  protection  and  deliver- 
ance of  his  people  (Ps.  cxlv.  3.  2  Sam  vii.  23),  my  greatness  -may 
have  here  the  objective  sense  of  great  things  done  to  or  for  me. 
See  above,  on  v.  19,  and  compare  Ps.  xl.  6  (5.) 

22.  Also  I  will  thank  thee  with  a  harp-instrument,  i.  e.  with  a 
harp  or  lyre  as  the  instrument  of  praise,  (for)  thy  truth,  or  as  to 
thy  truth,  veracity  and  faithfulness ;  /  ivill  play  to  thee,  make 
music  to  thee,  praise  or  celebrate  thee,  with  a  lyre,  (thou)  Holy 
(One)  of  Israel,  i.  e.  his  peculiar  God,  possessed  of  all   divine 


142  PSALM    LXXI. 

perfections.  See  above,  on  Ps.  xxii.  4  (3.)  From  this  place 
the  title  has  been  borrowed  by  the  prophets,  and  by  none  so  fre- 
quently as  by  Isaiah. 

23.  My  lips  shall  sing  lohen  I  play  to  thee,  and  my  soul  which 
thou  hast  redeemed.  The  first  clause,  as  above  translated,  seems 
to  promise  the  combination  of  vocal  and  instrumental  praise. 
But  as  the  first  verb  usually  means  to  shout  or  sing  for  joy,  and 
sometimes  simply  to  rejoice,  and  the  second  commonly  conveys 
the  idea  not  of  music  merely  but  of  praise,  the  clause  may  be 
explained,  my  lips  shall  rejoice^  for  I  will  sing  to  thee  (or  praise 
thee),  and  my  soul  fshall  also  rejoice. J  With  the  last  clause 
compare  Ps.  xxxiv.  23  (22.) 

24.  Also  my  tongue  all  the  day  shall  muse  of  thy  righteousness^ 
because  they  are  ashamed,  they  blush — the  seekers  of  my  hurt.  The 
verb  in  the  first  clause  means  to  think  aloud,  to  talk  to  one's 
self,  and  therefore  suggests  the  idea  both  of  thought  and  sound. 
It  is  here  applied  to  the  tongue,  as  the  instrument  by  which  one's 
thoughts  are  thus  expressed,  not  to  others  but  himself.  See 
above,  on  Ps.  i.  2.  ii.  1.  xxxv.  28.  xxxvii.  30.  xxxviii.  13  (12.) 
Ixiii.  7  (6),  and  below,  on  Ps.  xc.  9.  The  position  of  the  subject 
at  the  end  of  the  last  clause  is  emphatic,  as  in  v.  13  above.  The 
preterite  form  of  the  verbs  represents  the  eflfect  as  one  already 
past,  though  really  still  future. 


PSALM   LXXIl.  143 


PSALM    LXXII. 

A  GLOWING  description  of  the  reign  of  the  Messiah,  as  right- 
eous, vs.  1 — 7,  universal,  vs.  8 — 11,  beneficent,  vs.  12 — 14,  per- 
petual, vs.  15 — 17,  to  which  are  added  a  doxology,  vs.  18,  19, 
and  a  postscript,  v.  20. 

1.  By  Solomon.  Oh  God.,  thy  judgments  to  the  king  give,  and 
thy  righteousness  to  the  king'^s  son.  The  form  of  expression  in  the 
first  clause  or  title  is  precisely  the  same  as  in  the  phrase  so  often 
rendered,  hy  David.  That  it  designates  the  author,  may  be 
argued,  not  only  from  this  usage,  but  from  the  fact,  that  the 
imagery  of  the  psalm  is  as  evidently  borrowed  from  the  peaceful 
and  brilliant  reign  of  Solomon,  as  that  of  the  second  from  the 
martial  and  triumphant  reign  of  David.  The  prayer  in  this 
verse  is  virtually  a  prediction,  as  the  psalmist  only  asks  what  he 
knows  that  God  will  give.  The  judicial  power,  under  the  the- 
ocracy, was  exercised  in  God's  name  and  by  his  representatives. 
See  Deut.  i.  17.  Ex.  xxi.  6.  xxii.  7,  8.  Prov.  viii.  15.  2  Chr. 
xix.  6.  The  Messiah  was  therefore  expected  to  exhibit  this  pe- 
culiar character  in  its  perfection.  See  Isai.  xi.  2,  3.  By  the 
king  and  the  king''s  son  we  are  not  to  understand  the  descendants 
and  successors  of  David  indefinitely,  but  the  last  and  greatest  of 
them  in  particular. 

2.  He  shall  judge  thy  people  with  righteousness,  ami  thy  ajfflicted 


144  PSALM    LXXII. 

{ofies)  with  judgment.  This  is  stated  as  the  necessary  conse- 
quence of  the  granting  of  the  prayer  in  the  preceding  verse. 
*  Give  him  thy  righteousness,  and  then  he  shall  judge,  etc' 
There  is  no  need  therefore  of  putting  an  optative  sense  upon  the 
future,  '  let  him  judge,  etc.,'  especially  as  it  would  then  be  neces- 
sary to  extend  the  same  construction  to  the  verses  following,  and 
so  long  a  series  of  optative  expressions  is  without  example.   •'^ 

3.  (Then)  shall  the  mountains  bear  peace  for  the  people^  and  the 
hills,  by  righteousness.  The  effect  of  the  divine  gift  asked  at  the 
beginning  of  the  psalm  is  still  described  in  this  verse,  under  the 
figure  of  a  general  growth  or  harvest  of  peace,  to  spring  up  in  the 
whole  land.  Bear,  in  the  sense  of  bringing  forth,  producing. 
Mountains  and  hills  are  mentioned  as  the  salient  points  or  pro- 
minent features  of  the  country.  This  was  the  more  natural  as 
the  hills  of  Palestine  were  carefully  tilled  in  ancient  times,  as 
appears  from  the  terraces  still  visible.  See  above,  Ps.  Ixv.  13 
(12),  and  below,  Ps.  cxlvii.  8,  and  compare  Deut.  xxxiii.  15. 
Peace,  as  opposed  to  war  and  its  accompanying  evils.  This  is  often 
mentioned  as  a  characteristic  trait  of  the  Messiah's  reign.  See 
Isai.  ii.  4.  ix.  6,  7  (5,  6.)  xi.  9.  Ixv.  25.  Mic.  iv.  3.  Zech.  ix.  10. 
It  was  typified  by  the  peaceful  reign  of  Solomon  (1  Kings  v.  4), 
whose  very  name  suggests  it.  The  hills,  i.  e.  the  hills  shall  bear 
peace  or  produce  it.  The  words  by  righteousness  belong  to  both 
clauses  and  denote  that  the  peace  here  promised  was  to  be  the 
fruit  of  righteous  government. 

4.  He  shall  judge  the  ajfflicted  of  the  people;  he  shall  save  (or 
bring  salvation)  to  the  sons  of  the  needy,  and  shall  crush  (or  break 
in  pieces)  the  oppressor.  To  judge  them  is  To  db  them  justice,  to 
redress  their  wrongs  and  vindicate  their  rights.  The  afflicted  of 
the  people,  those  who  suffer  among  the  chosen  people.  The  needy 
or  the  poor  man  is  an  ideal  person,  representing  the  whole  class, 
whose  individual  members  are  described  as  his  sons  or  children. 


/) 


PSALM   LXXIl.  145 

5.  They  shall  fear  thee  with  the  sun,  and  before  the  moon,  gene- 
ration of  generations.  The  first  verb  may  be  construed  with  the 
sons  of  the  needy,  or  taken  u^efinitely,  rnen  shall  fear  thee,  which 
is  nearly  equivalent  to  sa;^g,  thou  shalt  be  feared.  The  verb 
itself  denotes  religious  reverence  or  awe,  and  is  here  put  for  wor- 
ship. The  object  of  address,  here  and  throughout  the  psalm,  is 
God,  whose  worship  is  described  as  one  fruit  of  the  righteous  reign 
predicted.  J\^th  the  sun,  as  long  as  they  have  the  sun  with  them, 
i.  e.  possess  or  enjoy  him.  Before  the  moon,  in  her  presence,  as 
long  as  she  continues  to  be  visible,  or  to  afford  them  light.  This 
is  one  of  the  scriptural  expressions  for  perpetual  duration,  an 
idea  which  is  also  expressed  by  the  idiomatic  phrase,  generation 
of  generations,  i.  e.  through  all  generations,  or  from  one  genera- 
tion to  another. 

6.  He  shall  come  doxcnlike  rain  upon  mown  (grass),  like  showcrSy 
the  watering  of  the  earth  (or  land.)  This  beautiful  comparison 
suggests  the  idea  of  a  gentle  yet  refreshing  and  fertilizing  influence, 
to  be  exerted  by  the  king,  whose  reign  is  here  foretold.  The 
word  translated  showers,  by  its  etymological  affinities,  suggests  the 
idea  of  abundance  or  copiousness.  The  noun  which  follows  occurs 
only  here,  but  may  be  traced  to  verbal  roots  which  mean  to  drop 
or  to  flow. 

7.  In  his  days  shall  the  righteous  sprout,  spring  up,  or  shoot 
forth,  and  abundance  of  peace,  till  the  failure  (or  cessation)  of  the 
moon.  The  idea  is  the  same  as  in  vs.  3,  5,  with  a  slight  change 
in  the  form  of  the  expression.  By  a  lively  figure,  the  righteous 
man  is  substituted  for  righteousness  in  the  abstract,  as  the  fruit 
of  the  earth  and  the  productive  cause  of  peace.  The  idea  of 
perpetuity  is  again  conveyed  by  repeating  one  of  the  comparisons 
in  V.  5. 

8.  And  he  shall  rule  from  sea  to  sea^  and  from  the  river  to  the 

VOL.    II.  7 


146  PSALM   LXXII. 

ends  of  the  earth.  There  is  here  an  obvious  allusion  to  the  limits 
of  the  land  of  promise,  as  defined  in  Ex.  xxiii.  31  ;  but  that  these 
are  not  directly  intended  in  the  ca^JDefore  us,  is  clear  from  the 
mention  of  foreio-n  kino-s  and  nation^m  the  followino;  verses.  The 
meaning  rather  is,  that  as  the  realm  of  the  theocratic  kings  was 
bounded  by  the  Mediterranean  and  the  Euphrates,  that  of  the 
Messiah,  whom  they  represented,  should  extend  from  sea  to  sea, 
i,  e.  from  any  sea  to  any  other,  even  the  most  distant,  or  from 
any  sea  around  to  the  same  point  again,  and  from  the  river 
(Euphrates),  or  from  any  other  river,  as  a  te?-minus  a  quo^  to  the 
ends  of  the  earth.  In  other  words,  it  should  be  universal.  The 
same  mode  of  describing  the  extent  of  Christ's  dominion  is  adopted 
by  the  prophets.  See  Zech.  ix.  10,  and  compare  Am.  viii.  12. 
Mic.  vii.  12. 

9.  Before  him  shall  crouch  icild  (men J  and  his  enemies  the  dust 
shall  lick.  The  first  noun  denotes  dwellers  in  the  wilderness,  and 
is  applied  both  to  brutes  (Isai.  xiii.  21.  xxxiv.  14.  Jer.  1.  39J 
and  men  (Ps.  Ixxiv.  14.)  The  common  version  of  the  first  verb 
[bow)  is  too  weak  in  itself  and  in  comparison  with  the  parallel 
expression,  lick  the  dustj  implying  the  most  unconditional  and 
abject  submission. 

10.  The  kings  of  Tarshish  and  the  Islands  an  oblation  shall 
setid  back  ;  the  kings  of  Sheba  and  Seba  a  reivard  shall  bring 
near.  The  last  noun  in  the  first  clause,  and  the  verb  in  the 
second,  are  technical  terms  of  the  Mosaic  law,  the  first  denoting 
specially  a  vegetable  ofifering,  and  the  other  the  solemn  act  of 
presentation  in  God's  presence.  The  use  of  these  expressions 
implies  that  what  is  here  described  is  not  the  mere  payment  of 
tribute  or  the  presentation  of  friendly  gifts,  but  a  religious  offer- 
ing. It  is  also  worthy  of  remark,  that  the  verb  in  the  first 
clause,  and  the  last  noun  in  the  second,  both  sufrsrest  the  idea,  not 

'  '  ^_  CIO  7 

of   a  simple   gift,   but  of  a  recompence  o^ requital,  perhaps  in 


PSALM   LXXU.  147 

allusion  to  the  benefits  which  Christ  was  to  bestow  upon  the 
nations,  and  of  which  these  gifts  would  be  a  thankful  acknow- 
ledgment. The  verb  re/?<-^,  however,  is. used  elsewhere  to  denote 
the  simple  act  of  paying  tribute.  See  2  Kings  iii.  4.  xvii.  3. 
The  proper  names  in  this  verse  are  mere  specimens  or  samples 
of  the  nations  generally.  Tarshish  is  mentioned,  both  as  a  well 
known  mart  or  source  of  wealth,  and  as  a  representative  of  the 
extreme  west.  The  Islands^  agreeably  to  Hebrew  usage,  in- 
clude all  distant  sea-coasts,  but  particularly  those  of  the  Medi- 
terranean. The  distant  south  is  represented,  in  like  manner,  by 
Skeba^  a  province  of  Arabia  Felix,  and  Seba^  now  commonly 
supposed  to  be  Meroe,  a  part  of  ancient  Ethiopia,  both  famous 
for  their  wealth  and  commerce.  The  obvious  allusion  to  the 
Queen  of  Sheba's  visit  to  Jerusalem  (1  Kings  x.  1 — 10)  is  an- 
other stroke  in  this  prophetic  picture  evidently  borrowed  from 
the  times  of  Solomon. 

11.  And  to  him  shall  all  kings  bow  [or  prostrate  themselves)  ; 
all  nations  shall  serve  him.  That  the  preceding  verse  contains 
only  a  sample  of  the  nations  over  whom  the  Messiah  was  to 
reign,  is  distinctly  intimated  by  the  universal  and  unqualified  ex- 
pressions of  the  verse  before  us.  The  act  described  in  the  first 
clause  is  one  expressive  both  of  civil  homage  and  religious  wor- 
ship. The  same  thing  is  true  of  the  verb  in  the  last  clause,  which 
may  be  applied  either  to  the  civil  service  of  a  sovereign  by  his 
subjects,  or  to  the  religious  service  of  a  deity  by  his  worship- 
pers. In  this  case,  as  in  v.  10,  both  were  meant  to  be  in- 
cluded. 

12.  For  he  ivill  deliver  the  needy  crying  (to  him  for  help),  and 
the  sufferer^  and  him  that  hath  no  helper.  The  literal  translation 
of  the  last  clause  is,  and  there  is  no  one  helping  him^  or,  and  there 
is  no  helper  to  him.  By  referring  the  pronoun  to  the  siifferer 
mentioned  just  before,  we  may  take  this,  not  as  the  description  of 


148  PSALM  LXXIl. 

a  third  class,  but  as  a  further  description  of  the  second,  the 
suffer e?-  to  ichom  there  is  no  hel'ptr .  The  whole  verse  represents 
the  king  in  question  as  the  protector ,^ot  the  oppressor,  of  his 
subjects,  and  assigns  a  reason  for  their  tribute  being  repre- 
sented as  a  requital  of  benefits  received.     See  above,  on  v.  10. 

13.  He  will  have  pity  on  (or  spare)  the  poor  and  needy ^  and 
the  souls  (or  lives)  of  the  needy  he  will  save.  In  the  first  clause 
the  adjectives  are  of  the  singular  number  and  prpperly  denote  the 
poor  (man)  and  the  needy  (man.)  The  change  to  the  plural  in 
the  second  clause,  needy  (ones)  or  needy  (people)^  shows  that  the 
singular  was  not  meant  to  denote  a  real  individual,  but  rather  an 
ideal  person,  representing  a  whole  class,  which  is  then  directly 
designated  by  the  plural. 

14.  From  oppression  and  from  violence  he  will  redeem  their 
soulj  and  precious  shall  their  blood  be  in  his  eyes  (or  sight.)  This 
last  is  an  idiomatic  expression  of  the  idea,  that  a  person  sets  such 
a  value  on  the  life  of  another,  that  he  will  not  sufier  it  to  be  des- 
troyed. See  below,  on  Ps.  cxvi.  15,  and  compare  1  Sam.  xxvi. 
21.  2  Kinoes  i.  14. 

15.  A7id  he,  the  poor  man  thus  delivered,  shall  live,  shall  be 
preserved  alive,  and,  in  token  of  his  gratitude  and  willing  subjec- 
tion to  such  a  sovereign,  he  shall  give  to  him,  as  tribute,  of  the 
gold  of  Sheba,  one  of  the  regions  mentioned  in  v.  10  and  famous 
for  its  gold  ;  and  he,  meaning  still  the  grateful  tributary,  shall 
pray  for  him  contimtally,  i.  e.  for  the  progress  and  extension  of 
Messiah's  kingdom  ;  all  the  day  (long)  shall  he  bless  him,  i.  e.  praise 
him,  as  well  for  what  he  is  in  himself,  as  for  the  gifts  which  he 
bestows.  By  some  interpreters  the  meaning  is  reversed  and  the 
sentence  made  to  signify,  that  the  Messiah  shall  live  again,  or  live 
forever,  and  give  precious  gifts  to  the  believer,  and  by  his  constant 
intercession  secure  to  him  the  blessing  of  Jehovah.     This  is  a  good 


PSALM   LXXll.  149 

sense  in  itself  and  appropriate  to  the  context ;  but  the  dubious 
question  of  construction  seems  to  be  determined  by  the  mention 
of  the  gold  of  Sheba,  which,  in  this  connection,  far  more  probably 
denotes  the  tribute  of  the*ubject  than  the  favour  of  the  sovereign. 
See  above,  on  v.  10. 

16.  Let  there  he  (but)  a  handful  of  corn  in  the  land,  in  the  top 
of  the  mountains  ;  its  fruit  shall  wave  (or  shake)  like  Lebanon,  and 
they  shall  flourish  from  the  city  like  grass  of  the  earth.     The  first 
noun  in  Hebrew  occurs  only  here,  and  has  been  taken  in  senses 
directly  opposite.      The  rabbinical  tradition  makes  it  mean  a 
handful,  the  modern  lexicographers  a  plenty,  each  relying  on  a 
doubtful  etymology.     According  to   the  second  explanation,  the 
clause  is  a  direct  prediction  of  abundance  and  should  be  transla- 
ted, there  shall  he  plenty  of  corn  in  the  land.     According  to  the 
other  and  more  ancient  view,  the  verse  contains  a  beautiful  anti- 
thesis between  the  small  beginnings  and   the  vast  results  of  the 
Messiah's  kingdom,  not  unlike  that  suggested  by  our  Saviour's 
parable  of  the  grain  of  mustard  seed.     This  exegetical  analogy, 
together  with  the  striking  character  imparted  to  the  verse  by  this 
interpretation,  are  sufficient  to  entitle  it  to  the  preference,  even 
without  regard  to  its  antiquity  and  traditional  authority.     The 
apocopated  future  {^fi^)  may  then  be  taken  in  its  proper  sense, 
as  a  concession  or  a  wish,  equivalent  to  saying,   though  there  he 
but  a  handful  of  corn  in  the  land,  and  that  in  the  least  favourable 
situation,  on  the  top  of  a  mountain,  which  though  cultivated  (see 
above,  on  v.  3,)  must  of  course  be  colder  and  less  fertile  than  the 
plains  below.     Neither  wave  nor  shake  conveys  the  full  force  of 
the  Hebrew  verb,  which  suggests  the  additional  idea  of  a  rushing 
noise,  like  that  of  the  wind  among  the  cedars  of  Lebanon.     This 
comparison  is   certainly   more   natural  and   obvious  than   that 
which  some  interpreters  assume  with  the  grain-crops  or  harvest- 
fields  of  Lebanon  itself.     This  woidd  be  merely  likening  one  har- 
vest to  another,  nor  is  any  such  allusion  ever  made  elsewhere  to 


150  PSALM   LXXII. 

the  mountain,  though  its  circumjacent  plains  and  valleys  were 
productive.  See  Hos.  xiv.  5 — 7.  The  word  trB:Jis\a.ted  flourish 
means  originally  to  shine  or  glitter  (Ps.  cxxxii.  18),  but  is  spe- 
cially applied  to  the  brilliancy  of  vegetation,  and  might  therefore 
be  translated  bloo7}i  or  blossom.  See  Num.  xvii.  23  (8),  and 
compare  Ps.  xc.  6,  xcii.  8  (7.)  ciii.  15.  From  the  city  seems  to 
mean  from  Jerusalem  or  Zion,  as  the  centre  of  Messiah's  king- 
dom and  his  royal  residence,  out  of  which  this  productive  influ- 
ence was  to  go  forth.  Compare  the  form  of  expression  in  this 
clause  with  Num.  xxiv.  19.  Job  v.  25. 

17.  iTis  name  shall  be  forever  ;  in  the  'presence  of  the  sun^  i.  e. 
as  long  as  the  sun  shines,  his  name  shall  propagate  (itself)  ;  and 
by  him  shall  they  (i.  e.  men  in  general)  bless  themselves  ;  all  na- 
tions shall  felicitate  him  (or  pronounce  him  happy.)  The  form 
of  expression  in  the  second  clause  is  borrowed  from  the  patri- 
archal promises  (Gen.  xii.  3.  xviii.  18.  xxviii.  14),  and  is  intended 
to  suggest  the  idea  there  expressed,  that  the  Messiah  should  be 
not  only  blessed  himself,  but  a  source  of  blessing  to  all  nations. 
As  the  happiness  of  the  parent  is  bound  up  in  that  of  the  children, 
and  the  prosperity  of  the  sovereign  inseparable  from  that  of  the 
subjects,  the  one  part  of  this  prediction  necessarily  implies  the 
other.  If  the  head  is  blessed,  so  must  be  the  members,  the  whole 
body.  If  all  nations  are  to  call  Messiah  blessed,  it  must  be  be- 
cause he  is  the  author  and  the  giver  of  their  own  prosperity,  nay 
more,  of  their  salvation. 

18,  19.  Blessed  (he)  Jehovah^  God.,  the  God  of  Israel.,  doing 
wonders  alone.,  and  blessed  {be)  his  glorious  name  to  eternity.,  and 
filled  with  his  glory  be  the  whole  earth.  Amen  and  Amen.  This 
is  commonly  explained  as  a  doxology  belonging,  not  to  this 
psalm,  but  to  the  second  book,  of  which  it  marks  the  close. 
See  above,  on  Ps.  xli.  14  (13.)  But  as  the  psalm  would  end 
somewhat  abruptly  with  the  foregoing   verse,  and  as  this  addi- 


PSALM    LXXIT.  151 

tioQ  carries  out  the  idea  there  expressed,  by  giving,  as  it  were, 
the  very  words  in  which  the  nations  shall  pronounce  him  blessed, 
we  have  reason  to  believe  that  the  doxology  was  added  by  the 
author,  and  that  this  conclusion  of  the  psalm  was  not  the  effect 
but  the  occasion  of  its  being  placed  at  the  close  of  one  of  the  tra- 
ditional divisions  of  the  psalter.  The  wish  in  the  second  clause 
of  v.  19  is  borrowed  from  the  promise  in  Num.  xiv.  21,  of  which 
this  whole  psalm  is  in  fact  a  prolonged  echo. 

20.  Ended  are  the  prayers  of  David ^  Son  of  Jesse.  The  posi- 
tion of  this  sentence  after  the  doxology,  and  its  prosaic  form,  show 
that  it  forms  no  part  of  the  psalm,  but  relates  to  the  whole  series 
preceding.  It  does  not  therefore  prove,  as  some  suppose,  that 
Solomon  was  not  the  author  of  the  seventy-second  psalm,  since 
this  exception  and  a  very  few  others  could  not  prevent  the  collec- 
tion being  called  the  prayers  of  David.  A  jpotiorijit  denominatio. 
In  like  manner,  the  whole  Psalter  is  still  called  the  Psalm  of 
David  by  many  who  believe  it  to  contain  some  psalms  by  other 
writers.  That  this  is  the  conclusion  of  an  original  and  separate 
collection,  is  by  no  means  probable,  as  there  is  no  historical  proof 
that  such  collections  ever  existed,  and  it  would  not  be  easy  to 
account  for  the  omission  of  so  many  psalms  undoubtedly  composed 
by  David.  On  the  whole,  it  is  most  probable,  that  these  words  were 
added  to  the  first  great  subdivision  of  the  whole  collection,  as  en- 
tirely composed  of  psalms  by  David  and  his  contemporaries,  with 
a  few  added  to  them  on  account  of  some  marked  similarity  in 
form  or  substance.  The  only  remaining  supposition  is  that  these 
words  are  part  of  the  original  composition,  and  were  added  by 
Solomon  to  show  that  what  he  here  predicts  would  be  the  fulfilment 
of  his  father's  wishes  and  the  answer  to  his  prayers.  The  objec- 
tion to  this,  besides  the  form  and  position  of  the  verse  itself,  is, 
that  the  verb  is  never  used  to  denote  fulfilment  or  accomplish- 
ment, except  in  the  Hebrew  of  the  later  books.  See  Ezra  i.  1. 
Dan.  xii.  7. 


152  PSALM  LXXIIl, 


PSALM   LXXIIl. 

1.  A  Psalm.  By  Asaph.  Only  good  to  Israel  (is)  God,  to 
the  pure  of  heart.  This  last  expression  is  added  to  limit  or  ex- 
plain the  application  of  the  national  name  Israel,  as  here  denoting 
not  the  race  or  nation,  simply  as  such  considered,  but  the  true 
Israel,  the  sincere  and  spiritual  members  of  the  ancient  church. 
To  these  God  is  good,  and  only  good,  i.  e.  never  otherwise,  never 
unmerciful,  or  even  indifferent.  This  is  the  theme  of  the  whole 
psalm,  and  the  peculiar  form  in  which  it  is  propounded  has  refer- 
ence to  the  previous  conflicts  and  misgivings  of  the  Psalmist, 
through  which  he  had  passed  in  reaching  the  conviction  here  ex- 
pressed. As  if  he  had  said,  '  I  once  thought  otherwise,  but  now 
I  know  that  God  is  only  good,  and  always  good,  to  the  true  Israel, 
his  real  people.'  He  then  goes  on  to  describe  the  conflicts  thus 
tacitly  referred  to,  first,  by  a  statement  of  the  facts  out  of  which 
they  sprang,  vs.  2 — 11,  then  of  the  effect  which  these  produced 
upon  his  mind,  vs.  12 — 16,  and  then  of  the  means  by  which  he 
had  been  disabused,  vs.  17 — ^20,  and  under  the  influence  of  which  he 
now  condemns  his  own  irrationality  vs.  21 — 22,  adores  the  grace 
by  which  he  had  been  rescued  from  the  consequences  of  his  error, 
yg,  23 — 24,  and  concludes  with  an  expression  of  his  hearty  reli- 
ance upon  that  grace  for  his  safety  and  happiness  hereafter,  vs. 
25 — ^28.  There  is  not  the  slightest  ground  for  doubting  the  cor- 
rectness of  the  title,  which  ascribes  the  psalm  to  Asaph,  the  con- 
temporary of  David  and  his  chief  musician,  and  himself  moreover 


PSALM   LXXIII.  153 

an  inspired  Psalmist.  This  last  fact,  which  is  matter  of  recorded 
history  (see  above,  on  Ps.  1.  1),  together  with  the  fact  that  where 
only  one  name  is  mentioned  in  the  title  of  a  psalm  it  is  uniformly 
that  of  the  writer,  may  suffice  to  set  aside  the  supposition,  that 
Asaph  is  only  named  as  the  performer. 

2.  And  I  (or  as  for  we),  my  feet  were  almost  gone,  my  steps  had 
well  nigh  slipped.  The  pronoun  in  the  first  clause  is  emphatic. 
I,  who  so  confidently  make  this  profession  of  my  faith  in  God's 
unchanging  goodness,  am  one  whose  feet  were  almost  gone,  liter- 
ally, inclined  or  hent.^  either  from  the  straight  course  or  from  an 
erect  position.  See  above,  on  Ps.  Ixii.  3  (2),  where  the  same 
verb  is  applied  to  a  wall  inclined  or  bent  by  violence.  The 
phrases  rendered  almost  and  icell  nigh  strictly  mean  like  little  and 
like  nothings  and  imply  that  it  wanted  little  or  nothing  of  a  fear- 
ful fall  on  his  part,  in  other  words,  that  he  had  narrowly  escaped 
it.  Slipped.^  literally,  poured  out^  which  seems  to  be  a  figure  both 
for  weakness  and  divergence.  Instead  of  pursuing  a  direct  course, 
or  remaining  in  a  firm  position,  his  steps  were  scattered  and 
without  effect,  like  water  poured  upon  the  ground.  See  above, 
on  Ps.  xxii.  15  (14.) 

3.  For  I  was  envious  at  the  proud  ;  the  peace  of  wicked  (men) 
I  see  (and  must  see.)  He  now  proceeds  to  state  more  distinctly 
the  nature  of  the  fall  from  which  he  had  so  narrowly  escaped.  It 
was  the  sin  and  folly  of  denying  the  justice  and  fidelity  of  God 
because  of  providential  inequalities  and  mysteries.  The  proud  or 
insolent,  a  general  description  of  the  wicked,  as  in  Ps.  v.  5  (4.) 
The  common  version  in  both  places  (foolish)  is  less  probable,  but 
does  not  materially  change  the  sense.  In  the  last  clause,  he  re- 
verts to  his  experience  at  an  earlier  date,  and  expresses  himself 
as  he  might  have  done  at  that  time.  This  relation  of  the  clauses 
may  be  rendered  clearer  by  supplying  a  word  or  phrase  between 
them.     ^  I  was  envious  at  the  proud  fand  said),  the  peace,'  etc. 

7*= 


154  PSALM    LXXllI. 

Peace y  as  the  negation  and  the  opposite  of  all  disturbing  caiises, 
really  suggests  the  idea  of  prosperity  in  general.  The  future 
form  of  the  verb  has  respect,  not  to  the  date  of  composition,  but 
to  that  of  the  events  recorded,  when  the  Psalmist  not  only  saw, 
but  expected  long  to  see,  the  undisturbed  prosperity  of  sinners. 

4.  For  there  are  no  hands  at  their  death  ;  and  fat ^  i.  e.  healthy 
or  robust,  (is)  their  strength.  Some  understand  the  first  clause 
to  mean  that  they  are  not  bound  or  forced  to  die  like  other  men. 
The  more  obvious  sense  is,  that  when  they  do  die,  they  are  not 
in  bonds  or  chains  like  other  men,  but  free,  common  figures  for 
distress  or  sufiering  and  its  opposite. 

5.  In  the  labour  of  man  they  are  not^  they  are  not  partakers  in 
the  common  troubles  of  humanity,  and  with  manldnd  they  are  not 
smitten  (or  afliicted.)  The  use  of  the  future  is  precisely  the  same 
as  in  V.  3.  They  are  not,  and  to  all  appearance  never  will  be, 
sharers  in  the  common  calamities  of  life. 

6.  Therefore  pride  has  enchained  them.,  the  garb  of  violence  (in- 
justice or  cruelty)  covers  them.  The  first  verb  strictly  means  to 
encircle  or  adorn  the  neck,  perhaps  with  allusion  to  the  carriage 
of  that  member  as  indicative  of  pride.  See  Isai.  iii.  16.  Job  xv. 
26. 

7.  Their  eyes  stand  out  with  fatness;  the  imaginations  of  the 
heart  pass  (out,  come  forth,  or  are  disclosed.)  The  common 
version  of  the  last  clause,  they  have  more  than  heart  could  wish, 
assumes  as  the  literal  meaning  of  the  words,  they  surpass  the  de- 
sires  of  their  heart.  According  to  the  other  construction  above 
given,  the  meaning  is  that  as  their  eyes  stand  out  with  fatness,  so 
their  hearts  overflow  with  evil  thoughts.  Compare  Matt.  xii.  35. 
XV.  19.  Mark  vii.  21.  Luke  ii.  35.  vi.  45. 


PSALM    LXXIII.  156 

8.  They  mock  and  speak  in  wickedness  (or  malice)  ;  oppression 
from  on  high  they  speak.  To  speak  oppression  is  to  speak  words 
tending  to  the  injury  of  others.  From  on  high.,  proudly,  with 
arrogant  contempt  of  others.  They  speak  as  if  from  a  superior 
position. 

9.  They  set  their  mouth  in  heaven,  and  their  tongue  goes  on 
earth.  The  idea  in  the  first  clause  is  the  same  as  in  the  last 
clause  of  the  foregoing  verse.  They  speak  as  if  they  thought 
themselves  superior  beings,  their  mouth  in  heaven  and  their 
tongue  on  earth.      Goes,  runs,  is  actively  employed. 

10.  Therefore  he  brings  back  his  people  hither,  and  waters  of 
fulness  are  wrung  out  to  them  (or  drained  by  them.)  This  ob- 
scure verse  admits  of  several  interpretations,  the  most  natural  of 
which  understands  the  sense  to  be,  that  God  still  suffers  or  re- 
quires his  people  to  survey  the  painful  spectacle  and  drain  the 
bitter  draught  presented  by  the  undisturbed  prosperity  of  wicked 
men.  According  to  the  masoretic  reading  in  the  margin  of  the 
Hebrew  Bible,  the  first  verb  is  intransitive,  his  people  shall  (or 
must)  return  hither.     See  above,  on  Ps.  xiv.  7.  liii.  7  (6.) 

11.  And  they  say,  how  should  God  know,  and  (howj  can  there 
be  knowledge  in  the  Highest  ?  Some  interpreters  regard  these  as 
the  words  of  the  prosperous  sinners  whom  he  has  been  describ- 
ing. But  according  to  the  sense  just  put  upon  the  tenth  verse, 
the  eleventh  must  express  the  misgivings  of  God's  people,  with 
respect  to  the  providential  inequalities  in  question.  When  still 
brought  back  to  the  sight  of  these,  they  are  constrained  to  ask 
how  they  can  possibly  be  reconciled  with  the  hypothesis  of  God's 
omniscience.  This  is  much  more  natural  than  to  suppose  that 
the  sinners  themselves  admit  the  being  of  a  God,  and  yet  gra- 
tuitously question  his  omniscience.  In  the  latter  case  the  how 
would  be  unmeaning  ;  in  the  former,  it  is  the  most  natural  ex- 


156  PSALM   LXXIII. 

pression  of  the  doubt  supposed.  An  atheist,  whether  theoretical 
or  practical,  would  hardly  ask,  how  can  God  know  ?  Even  a 
wicked  theist  would  be  rather  apt  to  say,  he  does  not  know. 
But  nothing  can  be  more  appropriate  in  the  mouth  of  a  perplexed 
and  tempted  believer  than  the  question,  how  can  God  know  this 
and  yet  suffer  it  ? 

12.  Xo,  these  art  wicked  (men),  and  (yet  they  are)  secure  for 
erer,  they  increase  strength  (or  suhstance.)  These  are  still  the 
words  of  the  perplexed  believer,  expressing  his  surprise  at  the 
prosperity  of  sinners.  See,  these  are  wicked  men,  and  yet  in- 
stead of  being  wretched,  or  prospering  only  for  a  little  while, 
they  are  jprosjperers  of  eternity^  perpetually  prospered  and  at 
ease,  secure  from  change.  See  above,  on  Ps.  xxx.  7.  Instead 
of  losing  what  they  have,  they  still  gain  more,  and  go  on  adding 
to  their  wealth  and  to  the  power  which  it  gives  them.  See  above, 
on  Ps.  Ix.  14  (12.) 

13.  Only  (in)  vain  have  I  cleansed  my  hearty  and  in  innocence 
have  washed  my  hands.  These  may  be  taken  either  indefinitely 
as  the  words  of  any  person  in  the  painful  situation  just  described, 
or  more  specifically  as  the  words  of  the  psalmist,  by  whom  the 
whole  class  was  in  fact  represented.  They  contain  the  inference 
which  would  be  naturally  drawn  in  such  a  situation,  even  by  a 
true  believer,  but  one  tempted  to  repine  and  doubt  by  the  sight 
of  providential  enigmas.  '  Since  thei^  it  is  the  wicked  who  en- 
joy God's  favour,  all  my  efforts  to  avoid  sin  and  to  do  his  will  have 
been  gratuitous  and  fruitless.'  With  the  first  words  of  the  verse 
compare  Ps.  xxxix.  6,  12  (5,  11.) 

14.  And  Ihave  been  smitten  all  the  day,  and  my  chastisement 
(lias  been  inflicted)  every  morning^  literally,  at  (or  in)  the  morn- 
ings. A  similar  form  of  expression  occurs  twice  in  Job  vii.  18. 
Smitten^  literally  touched^  i.  e.  by  the  hand  of  God,  a  common 


PSALM   LXXIII.  157 

expression  for  affliction,  and  especially  for  bodily  diseas3  con- 
sidered as  a  divine  judgment.  The  same  idea  was  meant  to  be 
conveyed  by  the  common  version  (plagued.)  The  psalmist  here 
contrasts  his  own  afflictions  with  the  undisturbed  enjoyments  of 
his  wicked  neighbours.  '  While  they,  though  wicked,  still  in- 
crease in  wealth  and  seem  secure  for  ever,  I,  who  have  faithfully 
endeavoured  to  avoid  sin  and  to  do  the  will  of  God,  am  subjected, 
every  day  and  all  day,  to  privation  and  distress.' 

15.  If  I  have  said^  I  will  declare  thus^  hehold^  the  generation 
of  thy  sons  I  have  perfidiously  treated.  This  is  equivalent  to  say- 
ing, if  I  did  say  so,  I  should  be  acting  falsely  towards  thy  chil- 
dren. It  is  indeed  the  only  Hebrew  form  in  which  such  a  hypo- 
thetical proposition  could  well  be  clothed.  Said,  i.  e.  to  myself,  pro- 
posed it,  formed  the  purpose.  Thus  declare,  i.  e.  publicly  express 
my  doubts  and  skeptical  misgivings.  This,  as  it  has  been  well 
observed,  the  true  believer  never  does,  until  he  is  able  to  announce 
his  conflict  and  his  victory  together.  Behold  or  lo  is  here  equi- 
valent to  our  idiomatic  why  then,  meaning  in  that  case  or  on  that 
supposition,  and  expressing  at  the  same  time  some  surprise  at  his 
own  suggestion  as  a  strange  one.  The  generation  of  thy  sons,  the 
contemporary  race  of  true  believers,  called  the  sons  of  God,  not 
only  as  the  objects  of  his  love,  but  as  partakers  of  his  nature  (2 
Pet.  i.  4.)  Treated  perfidiously,  proved  false  to  them,  by  weak- 
ening the  foundation  of  their  hope,  instead  of  strengthening  their 
faith  and  allaying  their  misgivings.     See  above,  on  Ps.  xxv.  3. 

16.  And  I  meditated  to  know  this  ;  a  trouble  {was)  it  in  my 
eyes.  Although  he  abstained  from  openly  expressing  what  he 
thought,  he  still  did  think,  he  pondered  the  whole  matter,  with 
a  view  to  understand  it,  to  discover  some  solution  of  the  mystery, 
which  not  only  puzzled  but  distressed  him.  The  apparent  in- 
equality of  God's  providential  dealings  was  a  toil,  a  trouble,  an 
unhappiness,  in  his  esteem. 


158  PSALM   LXXIIl. 

17.  Until  I  come  to  the  sanctuaries  of  God^  I  will  consider  (or 
observe)  their  end.  The  futures  have  reference,  as  in  vs.  3,  5, 
to  the  date  of  the  anterior  experience  here  recorded.  '  But  I  said 
to  myself,  I  will  wait  till  I  come  into  God's  presence  and  inquire 
of  him,  and  then,  or  in  the  mean  time,  I  will  look  at  or  attend  to 
the  end  as  well  as  the  beginning  and  the  progress  of  their  lives.' 
The  plural  form  holy  places^  is  the  same  as  in  Ps.  Ixviii.  36  (35.) 
It  denotes  the  sanctuary  in  its  whole  extent,  as  the  earthly  resi- 
dence of  Grod,  and  the  place  where  he  communed  with  his 
people.     See  above,  on  Ps.  xxviii.  2. 

18.  Only  in  slippery  places  thou  loilt  set  them.,  or  art  setting 
them,  (and  now)  thou  hast  let  (or  made)  them  fall  into  destruc- 
tion. However  honourable  and  happy  their  position  may  appear 
to  themselves,  the  psalmist  can  see  nothing  but  its  danger,  as 
implied  in  his  use  of  the  word  only.  Smoothnesses.,  smooth  or  slip- 
pery places,  where  their  foot-hold  is  precarious  and  their  fall 
inevitable.  He  sees  God,  by  his  providential  favours,  placing 
them  in  this  desu-ed  but  fearful  situation,  and  then  allowing  them 
to  drop  into  destruction.  The  last  word  in  Hebrew  occurs  only 
here  and  in  the  next  psalm,  where  it  means  ruins.  If  this  sense 
be  adopted  here,  we  must  suppose  a  change  of  figure  and  an 
allusion  to  the  fall,  not  of  a  man  from  a  slippery  precipice,  but 
of  a  building  crumbled  by  decay  or  violence. 

19.  How  are  they  (brought)  to  desolation  as  (in)  a  moment ! 
They  have  ceased.,  they  are  consumed  with  terrors !  He  here  ex- 
presses his  surprise  at  the  abruptness  and  completeness  of  their 
ruin.  The  meaning  of  the  last  clause  seems  to  be,  that  their 
very  apprehensions  were  sufficient  to  destroy  them,  much  more 
the  actual  experience  of  what  they  apprehended. 

20.  As  a  dream  on  waking.,  Lord^  in  waking.,  their  image  thou 
wilt  scorn.     The  word  translated  image  means  an  appearance,  as 


PSALM    LXXUi.  159 

opposed  to  the  substance  or  reality.  See  above,  on  Ps.  xxxix. 
7  (6.)  The  present  prosperity  of  wicked  men  will  seem  here- 
after, and  to  Grod's  eye  now  seems,  like  an  empty  dream,  worthy 
only  of  contemptuous  oblivion.  The  only  dubious  expression  in 
the  verse  is  that  translated  waking  in  the  second  clause,  which  is 
entirely  different  from  the  one  so  rendered  in  the  first  clause. 
The  Hebrew  phrase  ('n'^3>s)  is  used  in  more  than  fifty  other  places 
and  in  all  of  them  means  in  the  city.  See,  for  example,  Ps.  Iv. 
10  (9.)  This  meaning  is  retained  by  some  interpreters  in  the 
case  before  us.  The  reference  will  then  be  either  to  the  holy 
city,  as  in  Ps.  Ixxii.  16,  or  to  the  city  where  the  previous  scene 
is  supposed  to  have  been  laid,  as  in  Ps.  xxxi.  22  (21.)  The  old 
interpretation  takes  the  word  as  an  infinitive,  from  a  verb  which, 
however,  is  always  transitive  and  means  to  awaken^  except  per- 
haps in  Job  viii.  6  and  in  Ps.  xxxv.  23  above.  To  this  interpre- 
tation it  is  furthermore  objected,  that  it  supposes  an  unusual 
contraction  (^'^S'S  for  'n'^S'^na),  and  that  the  sense  which  it  con- 
veys is  an  incongruous  one.  But  that  God  should  despise  them 
in  the  act  of  waking  is,  to  say  the  least,  as  intelligible  as  that  he 
should  despise  them  in  the  city.  In  either  case,  the  general 
meaning  of  the  sentence  is  too  clear  to  be  mistaken. 

21.  For  my  heart  is  soured^  and  (in  or  as  to)  my  reins  I  am 
pierced.  The  Hebrew  verbs  are  of  the  future  form,  although 
really  relating  to  past  time,  which  the  psalmist's  memory  recalls 
as  a  state  of  things  then  likely  to  continue.  See  above  on  vs. 
3,  5.  The  verbs  are  also  properly  reflexives,  my  heart  exacer- 
bates itself,  I  pierce  myself ,  and  are  perhaps  intended  to  describe 
his  sufferings  as  the  fruit  of  his  own  sin  and  folly. 

22.  An/J,  I  (am)  brutish  and  know  not  (the  true  state  of  the 
case);  a  beast  have  I  been  with  thee.  The  last  noun  is  in  the 
plural  number  (beasts),  as  if  to  signify  a  beast  by  way  of  emi- 
nence, in  which  sense  it  is  literally  applied  to  one  of  the  wonders 


160  PSALM   LXXIll. 

of  the  animal  kingdom  (Job  xl.  15.)  With  the  first  clause  com- 
pare Prov.  XXX.  2,  and  see  above,  on  Ps.  xlix.  11  (10.)  These 
strong  expressions  contain  an  acknowledgment  of  his  own  irra- 
tionality in  questioning  God's  faithfulness  and  kindness.  In  this 
verse  there  is  an  insensible  transition  from  the  present  to  the 
past,  from  the  ideal  to  the  real  time  of  the  events  in  question. 
Witk  thee  suggests  an  aggravating  circumstance,  to  wit,  that  this 
folly  was  committed  in  the  presence  of  God,  and  as  it  were  in  his 
society.     See  above,  on  Ps.  xviii.  26,  27  (25,  26.) 

23.  And  (yet)  I  (a7n)  still  with  thee;  thou  hast  held  (me)  hy 
my  right  hand.  Notwithstanding  his  ungrateful  and  irrational 
conduct  in  God's  presence,  he  had  not  been  driven  from  it,  as 
he  justly  might  have  been.  The  word  translated  still  properly 
means  ahcays^  and  denotes  that  there  had  been  no  change  or 
interruption  in  the  previous  relation  of  the  parties.  There  is 
a  perfectly  analogous  usage  of  the  French  toujours.  Jn  the 
last  clause  he  seems  to  return  to  the  metaphor  with  which  he 
set  out.  As  the  fatal  error  which  he  had  escaped  is  in  v.  2  repre- 
sented as  a  fall,  so  here  his  preservation  from  it  is  ascribed  to 
God's  having  held  him  up  by  his  right  hand.  See  above,  on  Ps. 
xvii.  5.  xli.  13  (12.)  Ixiii.  9  (8.) 

24.  In  (or  hy)  thy  counsel  thou  ivilf  guide  me,  and  after  glory 
thou  wilt  take  me.  The  form  of  the  original  is  such  that  it  may 
either  express  consent  or  confident  expectation  ;  but  the  latter  in 
this  case  really  includes  the  former.  By  thy  counsel,  thy  instruc- 
tion and  advice,  considered  as  a  means  of  safety  ;  or  in  thy  counsel, 
i.  e.  in  the  execution  of  thy  plan  or  purpose,  as  the  end  to  be  ac- 
complished. The  last  clause  is  obscure.  To  the  common  version 
(and  afterward  receive  me  to  glory)  it  has  been  objected,  that  it 
takes  the  preposition  after  as  an  adverb,  and  assumes  an  unusual 
sense  and  construction  of  the  verb,  and  also  that  it  makes  the 
guidance  and  the  glory  too  distinct  and  successive.     The  con- 


PSALM  LXXlll.  161 

struction  which  it  is  proposed  to  substitute  is,  thou  wilt  take  me 
after  glory^  i.  e.  make  me  overtake  it,  cause  me  to  attain  it, 
bring  me  to  it.  The  same  construction  may  be  made  to  yield 
another  sense,  to  wit,  after  honouring  me  here  thou  wilt  receive 
me  to  thyself,  after  honour  thou  ivilt  take  me.  This,  it  is  true, 
is  liable  to  some  of  the  objections  brought  against  the  usual  con- 
struction. But  the  choice  at  best  is  one  of  difficulties,  and  some 
of  the  objections  spring  entirely  from  the  wish  to  exclude  a 
reference  to  a  future  state,  which,  however,  is  as  evident  in  this 
verse  as  it  is  in  vs.  16,  19,  if  interpreted  in  any  natural  and 
reasonable  manner. 

25.  Whom  have  Tin  heaven  1  And  with  thee  I  have  not  desired 
(any)  upon  earth.  The  literal  translation  of  the  first  clause  is, 
who  (is)  to  me  in  heaven^  i.  e.  what  protector  or  provider  }  The 
idea  of  another  besides  God  may  be  supplied  in  this  clause  from 
the  next,  where  with  thee  can  denote  either  combination  or  com- 
parison. I  have  desired  none  in  addition  or  in  preference  to  thee ; 
thou  art  alone  and  all-sufficient. 

26.  Spent  is  my  flesh  and  my  heart ;  the  rock  of  my  heart  and 
my  portion  (is)  God  to  eternity.  The  first  clause  is  by  some  un- 
derstood as  meaning  even  if  or  even  when  my  flesh,  etc.  But  the 
Psalmist  rather  assumes  the  actual  occurrence  of  the  extreme  case 
here  described,  or  places  himself  in  it  as  an  ideal  situation.  Flesh 
and  hearty  body  and  soul,  the  whole  man,  or  the  whole  life,  out- 
ward and  inward,  bodily  and  mental.  The  rock  of  my  hearty  the 
support  of  my  life,  that  on  which  it  rests  as  on  a  solid  basis.  The 
idea  is  not  simply  that  of  strength  but  of  a  strong  foundation.  See 
above,  on  Ps.  xviii.  3  (2.)  My  portion^  the  source  of  my  subsist- 
ence and  my  happiness.  See  above,  on  Ps.  xvi.  5,  and  with  the 
whole  verse  compare  Job  xix.  25 — 27. 

27.  For  loj  those  far  from  thee  shall  perish  ;  thou  hast  destroyed 


162  PSALM  LXXIII. 

all  (or  every  one)  whoring  from  thee.  This  verse  assigns  his  rea- 
son for  relying  upon  God  and  making  him  his  portion.  Those  far 
from  thee^  literally,  thy  far  {ones.)  They  certainly  will  perish, 
for  all  such  have  perished  heretofore.  The  union  between  God 
and  his  people  being  often  represented  by  the  figure  of  a 
conjugal  relation,  their  violation  of  the  covenant  is  spoken  of  as 
spiritual  whoredom  or  adultery.  See  above  on  Ps.  xlv.  1,  and 
compare  Lev.  xx.  6.  Num.  xiv.  33.  In  the  same  sense  our  Sa- 
viour calls  the  unfaithful  Israel  of  his  day  a  wicked  and  adulterous 
generation.  See  Matt.  xii.  39.  xvi.  4.  Mark  viii.  38.  The  per- 
sons threatened  with  destruction  here  are  not  merely  sinners  in 
general,  but  the  wicked  members  of  the  ancient  church  or  chosen 
people  in  particular. 

28.  And  J,  or  as  for  me — the  ajpproach  of  God  to  me  (is)  good ; 
I  have  placed  in  the  Lord  Jehovah  my  trust,  to  declare  all  thy 
doings.  The  absolute  nominative  at  the  beginning  puts  himself 
in  strong  contrast  with  the  apostates  of  the  foregoing  verse.  Com- 
pare the  beginning  of  vs.  2,  23,  above.  The  nearness  or  approach 
of  God  is  an  ambiguous  expression,  as  in  Isai.  Iviii.  2,  where  it 
may  either  mean  God's  drawing  near  to  the  people  or  then-  draw- 
ing near  to  him.  In  the  case  before  us  both  may  be  implied,  as 
in  James  iv.  8  both  are  expressed.  Draw  nigh  to  God  and  he  will 
draw  nigh  to  you.  To  me  may  be  connected  either  with  approach, 
as  in  Ps.  xxvii.  2,  or  with  good.^  as  in  v.  1  above.  Good  is  here 
to  be  taken  in  the  absolute  sense  of  the  summum  honnm  or  chief 
good.  The  meaning  is  not  merely  that  nearness  to  God  is  a  good 
thing  in  itself,  or  a  useful  thing  to  man,  but  that  it  comprehends 
whatever  he  can  wish  or  hope  for.  '  Let  apostates  wander  for 
from  God  and  perish  ;  I  am  resolved  to  seek  my  highest  happi- 
ness in  being  near  him.'  The  Lord  Jehovah  is  a  combination 
expressive  of  God's  sovereignty,  self-existence,  and  covenant  re- 
lation to  his  people.  My  trust,  my  hiding-place  or  refuge.  See 
above,  on  Ps.  xi.  1.     The  last  clause  shows  that  he  wishes  to  be 


PSALM   LXXIV.  163 

something  more  than  a  mere  passive  beneficiary.  He  desires  not 
only  to  enjoy  but  to  celebrate  God's  goodness.  The  word  trans- 
lated doings  is  applied  both  to  acts  and  to  affairs  or  business. 


PSALM    LXXIV. 

The  church  prays  for  deliverance  from  extreme  distress,  en- 
forcing the  petition,  first  by  a  description  of  the  actual  state  of 
things,  vs.  1 — 12,  and  then  by  an  appeal  to  former  mercies,  vs. 
13 — 23.  The  historical  occasion  is  not  given,  but  the  terms  of 
the  description  seem  peculiarly  appropriate  to  the  state  of  Judah 
after  the  destruction  of  the  temple  and  the  holy  city  by  the  Ba- 
bylonians, as  described  in  Jer.  lii.  12 — 34. 

1 .  Maschil.  By  Asaph.  Why^  oh  God^  hast  thou  cast  off  forever^ 
smokes  thy  lorath  at  thefiock  of  thy  pasture  ?  The  description  of 
the  psalm  as  a  didactic  one  shows  that  it  was  not  meant  to  be 
used  in  reference  to  its  original  occasion  merely,  but  in  every 
emergency  resembling  it.  For  this  reason  the  question,  what 
that  occasion  was,  is  of  little  exegetical  importance,  although  not 
without  interest  in  connection  with  the  critical  inquiry  as  to  the 
date  of  composition.  The  state  of  things  assumed,  and  indeed 
described,  is  so  unlike  that  which  existed  in  the  time  of  David, 
that  we  must  either  make  the  psalm  prophetical,  which  is  arbi- 
trary and  without  analogy,  or  no  less  arbitrarily  reject  the  title 
as  a  spurious  addition  to  the  text,  or  understand  by  Asaph  the 
descendants  of  David's  Chief  Musician,  among  whom  the  gift 
and  office  of  their  ancestor  were  hereditary.     See  above,  on  Ps, 


164  PSALM    LXXIV. 

1.  1,  and  compare  2  Chron.  xxxv.  15.  Ezr.  ii.  41.  iii.  10.  Neh. 
vii.  44.  xi.  22.  That  this  title  indicates  the  author,  and  not 
merely  the  performer,  can  only  be  inferred  from  the  general  fact, 
that  where  a  single  name  is  given  it  is  usually  that  of  the  writer. 
See  above  on  Ps.  xlii.  1.  Ixxii.  ].  The  interrogation  in  this 
verse  does  not  involve  a  disavowal  of  guilt  or  ill-desert,  but  is 
rather  a  passionate  expostulation  and  indirect  petition  for  deliver- 
ance. Cast  off^  a  verb  implying  abhorrence  and  disgust.  See 
above,  on  Ps.  xliii.  2.  xliv.  10,  24  (9,  23.)  Ix.  3,  12  (1,  10.)  As 
the  object  is  easily  supplied,  namely,  us  or  thy  people,  its  omission 
adds  to  the  strength  of  the  expression.  Cast  off  forever,  as  it 
seems  to  us  and  others.  Why  hast  thou  cast  us  off  with  what  ap- 
pears to  be  a  final  and  perpetual  rejection  }  See  above,  on  Ps. 
xiii,  2  (1.)  The  interrogation  is  continued  throughout  the  sen- 
tence. (  Why)  smokes  or  ivill  smoke  ?  The  future  form  suggests 
the  same  idea  as  the  forever  in  the  other  clause.  ^  Why  is  thy 
wrath  to  continue  smoking  P  The  presence  of  smoke  presup- 
poses that  of  fire  ;  but  the  former  is  particularly  mentioned,  per- 
haps for  the  purpose  of  adding  to  the  primary  idea  of  distress  or 
destruction  the  secondary  one  of  gloom  and  terror.  At  or  against 
thy  people,  literally,  i7i,  amo7ig  them.  See  below  on  Ps.  Ixxx.  5 
(4),  and  compare  Deut.  xxix.  19  (20.)  The  sheep  (or  flock)  of 
thy  pasture,  those  who  feed  upon  thy  pasture,  or  are  fed  by  thee, 
a  favourite  designation  of  the  chosen  people,  as  the  occupants  of 
the  Land  of  Promise.  The  figurative  form  of  the  description  was 
originally  furnished  by  the  pastoral  experience  of  David,  but  from 
him  was  borrowed  by  other  sacred  writers.  See  below,  Ps.  Ixxix. 
13.  c.  3. 

2.  Remember  thy  congregation  thou  hast  purchased  of  old  (and) 
redeemed  the  rod  of  thine  inheritance,  this  Mount  Zion  thoxh  hast 
dwelt  in.  The  ellipsis  of  the  relative  in  both  the  clauses  of  this 
verse  is  common  to  the  Hebrew  and  the  English  idiom.  The 
word  translated  congregation  is  one  of  those  applied  in  the  Old 


PSALM   LXXIV.  165 

Testament  to  Israel  as  an  organized  body  and  the  people  of  Jeho- 
vah. See  above,  on  Ps.  i.  5.  Purchased.,  acquired,  made  thine 
own.  The  word  translated  of  old  is  a  noun  meaning  antiquity, 
but  here  used  as  an  adverb  of  time.  The  full  phrase  occurs  below 
in  V.  12.  The  next  verb  contains  a  specification  of  the  first,  to 
wit,  that  he  ^purchased  by  redeeming  them  from  bondage,  with 
particular  reference  to  the  exodus  from  Egypt.  The  rod  of  thine 
inheritance  is  a  phrase  which,  to  any  Hebrew  reader,  would  sug- 
gest the  twofold  idea  of  a  chieftain's  stafi*,  the  badge  of  authority 
in  the  several  tribes,  and  that  of  aTneasuring  rod,  here  put  for 
the  portion  of  land  measured.  The  whole  sense  conveyed  by 
these  associations  is  that  of  a  definite  province,  with  its  population, 
of  which  God  is  the  possessor  and  the  sovereign.  The  last  clause 
applies  what  had  been  said  of  the  people  and  the  land  still  more 
specifically  to  the  central  point  of  the  theocracy.  Mount  Zion 
may  be  understood  as  a  description  of  the  whole  of  Jerusalem, 
including  the  temple  upon  Mount  Moriah.  This  Mount  Zion., 
with  which  the  speakers  were  familiar,  and  at  or  near  which  they 
are  supposed  to  be  speaking.  The  explanation  of  this  as  a  rela- 
tive is  gratuitous,  nor  could  the  idea  {this  Mount  Zion)  have 
been  well  expressed  in  any  other  form  of  Hebrew  words.  The 
grand  distinction  of  Mount  Zion,  in  the  wide  sense  just  explained, 
was  the  inhabitation  of  Jehovah,  which  is  therefore  here  expressly 
mentioned  in  the  closing  words. 

3.  Lift  thy  steps  to  the  jperjpetual  ruins ^  all  the  enemy  has  ill  done 
in  the  holy  place.  The  first  phrase  is  a  poetical  expression  mean- 
ing simply  advance^  draiv  near^  for  the  purpose  of  inspection. 
The  word  translated  ruins  occurs  only  here  and  in  Ps.  Ixxiii.  18. 
The  whole  phrase  strictly  means  ruins  of  perpetuity.,  i.  e.  such  as 
appear  likely  to  continue  forever,  and  will  certainly  do  so,  unless 
God  comply  with  this  request  to  draw  near.  The  construction  of 
the  second  clause  adopted  by  some  writers,  the  enemy  has  destroyed 
all   (or   every  thing)   in  the  holy  place,  is  scarcely  grammatical 


166  PSALM   LXXIV. 

To  express  that  idea,  the  word  all  would  have  the  article,  as  in 
Ps.  xiv.  3,  or  a  suffix,  as  in  Ps.  xxix.  9,  whereas  its  intimate  con- 
nection here  with  the  following  verb  in  Hebrew  is  equivalent  to  a 
relative  construction.  Ill  donCj  injured  or  destroyed,  done  mis- 
chief. 

4.  Thine  adversaries  have  roared  in  the  midst  of  thine  assembly  ; 
they  have  set  their  signs  (as)  signs.  The  tumultuous  violence  of 
the  destroyers  is  described  in  the  first  clause  by  a  figure  borrowed 
from  the  habits  of  wild  beasts,  and  elsewhere  used  as  an  expres- 
sion of  extreme  distresis.  See  above,  on  Ps.  xxii.  2(1.)  xxxii. 
3.  xxxviii.  9  (8.)  The  word  translated  assemUy  is  not  the  same 
that  is  rendered  congregation  in  v.  2,  but  one  that  strictly  means 
a  meeting  by  mutual  agreement  or  appointment,  and  is  specially 
applied  to  the  meeting  between  God  and  his  people  at  the  sanc- 
tuary, which  was  therefore  designated  in  the  law  as  the  tent  of 
meeting  (n3>i)3  ^Jj^^),  not  merely  the  tent  where  the  people  as- 
sembled, but  the  place  where  they  met  with  God  by  previous 
appointment.  See  Ex.  xxv.  8.  xxix.  42,  43,  45,  46.  Num.  xvii. 
19  (4.)  The  ideas  suggested  by  the  etymology  and  usage  of  the  He- 
brew noun  are  those  of  previous  appointment,  the  act  of  meeting 
consequent  upon  it,  the  persons  met,  and  the  place  where  they 
assemble.  The  full  sense  therefore  of  the  phrase  here  used  is, '  in 
the  midst  of  thy  people  assembled  at  the  appointed  time  and 
place  to  meet  thee  '  The  exclusive  local  meaning  put  by  some 
upon  the  words  is  quite  gratuitous.  The  plural  form  which  some 
assume  [thine  asscmhlies)  varies  the  meaning  only  by  suggesting 
the  idea  of  repeated  convocations,  '  in  the  midst  of  thy  people, 
whenever  (or  as  often  as)  they  meet  thee  thus,'  but  without  at  all 
conveying  the  idea  of  numerous  or  even  different  places.  Sct^ 
fixed,  established ;  or  set  up^  exhibited,  exposed  to  view.  See 
above,  on  Ps.  xviii.  44  (43.)  xxxix.  9  (8.)  xliv.  14,  15  (13,  14. ") 
The  common  version  of  the  last  words,  ensigns  for  signs,  conveys 
a  false  impression  of  the  form  of  the  original,  in  which  the  two 


PSALM    LXXIV.  107 

nouns  are  identical.  The  word  signs  does  not  necessarily  denote 
either  military  or  religious  ensigns,  but  rather  signifies  in  general 
the  insignia  of  sovereignty.  For  all  that  once  marked  the  pre- 
sence and  authority  of  God  the  impious  enemy  had  substituted 
the  signs  or  tokens  of  their  own  ascendancy.  In  other  words, 
they  had  usurped  God's  place  in  his  very  sanctuary,  the  spot 
which  he  had  chosen  for  his  earthly  residence. 

5.  He  is  knoion  (or  shall  he  known)  as  (one)  raising  on  high, 
in  the  thicket  of  the  wood,  axes.  The  most  probable  sense  of  this 
obscure  verse  is  as  follows  :  the  ruthless  enemy  is  known  or 
recognised  as  dealing  with  the  sanctuary  no  more  tenderly  than 
a  woodman  with  the  forest  which  he  fells.  On  high  seems  to  be 
added  to  suggest  the  force  of  the  blow  and  the  sweep  of  the  arm 
which  deals  it.  The  thicket  may  be  mentioned  for  the  purpose  of 
contrasting  the  delicate  and  complicated  wood- work  of  the  temple 
with  the  worthless  undergrowth  which  the  woodman  cuts  away 
without  scruple  or  discrimination.  The  word  translated  wood  is 
often  used  as  a  collective  meaning  trees. 

6.  And  now  the  carvings  thereof  together  (or  at  once)  loith  sledge 
and  hammers  they  leat  (down).  This  completes  the  comparison 
begun  in  the  preceding  verse,  with  which  the  one  before  us  is 
connected  by  the  phrase  and  now,  i.  e.  in  this  case.  As  in  the 
case  supposed  the  woodman  deals  with  trees  and  thickets,  so 
in  the  real  case  the  spoiler  deals  with  the  costly  fruits  of  art  and 
skill.  The  word  translated  carvings  is  expressly  used  in  the  de- 
scription of  the  temple.  See  1  Kings  vi.  29,  and  compare  Ex. 
xxviii.  11.  xxxix.  6.  The  suffix  (thereof)  has  no  grammatical 
antecedent  in  the  sentence  ;  the  form  was  probably  determined  by 
a  word  not  expressed  though  present  to  the  writer's  mind.  At 
once  does  not  mean  quickly,  suddenly,  without  delay,  but  all  to- 
gether, indiscriminately,  in  confusion. 


168  PSALM  LXXIV. 

7.  They  have  set  on  fire  thy  holy  place  ;  to  the  earth  they  have 
profaned  the  dwelling  of  thy  name.  The  literal  translation  of  the 
first  clause  is,  they  have  sent  (or  cast)  into  the  fire  thy  holy  place. 
The  construction  in  the  last  clause  is  a  pregnant  one,  profaned  to 
the  earthy  i.  e.  profaned  by  casting  to  the  ground  a  sacred  edifice. 
This  form  of  expression  would  be  inappropriate  to  mere  profana- 
tion by  defilement,  without  actual  prostration  of  the  edifice  itself. 

8.  They  have  said  in  their  hearty  let  us  destroy  them  together 
(or  at  once)  ;  they  have  burned  all  the  assemblies  of  God  in  the 
land.,  by  burning  the  only  place  where  such  assemblies  could  be 
held  (Deut.  xii.  5,  11.)  Others,  with  less  probability,  suppose 
that  the  Hebrew  word  itself  denotes  the  place  of  assembly,  and 
that  all  such  places  means  the  only  such  place.  The  translation 
synagogues  has  no  authority  from  Hebrew  usage,  or  the  ancient 
versions  (LXX.  hoQT6i.g  Vulg.  dies  festos.  Jer.  solennitates) y  and 
has  been  abused  to  prove  that  the  psalm  was  written  after  the 
Babylonish  exile,  before  which  synagogues  are  commonly  sup- 
posed to  have  had  no  existence. 

9.  Owr  signs  ive  see  not ;  there  is  no  more  (any)  prophet^  and 
(there  is)  not  with  us  (any  one)  knowing  until  what  time,  or  how 
long,  these  things  are  to  last.  By  signs  we  are  here  to  under- 
stand the  tokens  of  God's  presence  and  of  Israel's  peculiar  rela- 
tion to  him.  One  of  these  is  then  specified,  to  wit,  the  gift  of 
prophecy,  which  seemed  to  cease  at  the  time  of  the  Babylonian 
conquest,  although  afterwards  renewed.  Even  Jeremiah's  ministry 
may  be  considered  as  then  closing.  The  complaint  of  this,  as  of 
a  recent  loss,  shows  that  the  period  meant  is  not  that  of  the  per- 
secutions under  Antiochus  Epiphanes,  when  the  gift  of  prophecy 
had  been  withdrawn  for  many  generations. 

10.  Till  when,  oh  God,  shall  the  foe  revile,  the  enemy  contemn 
thy  name  forever  ?     By  making  the  last  clause  a  distinct  interro- 


PSALM    LXXIV.  169 

gation  {shall  the  enemy  despise  thy  name  forever  ?)  we  avoid  tHe 
solecism  of  combining  how  long  and  forever  ;  but  this  can  oc- 
casion no  more  difficulty  here  than  in  v.  1  and  in  Ps.  xiii.  2(1.) 
The  verb  in  the  last  clause  means  to  treat  contemptuously,  to 
show  contempt  by  word  or  deed.  Blaspheme  expresses  only  one 
mode  of  doing  this,  and  that  too  strongly. 

1 1 .  Why  wili  thou  withdraw  thy  hand  and  thy  right  hand  7 
From  the  midst  of  thy  bosom  (draw  it  and)  consume  (them.)  The 
future  here  includes  the  present  {lohy  dost  thon  withdraw  thy 
hand  ?)  with  the  additional  idea  of  continuance  or  perseverance  in 
so  doing.  The  hand,  and  especially  the  right  hand,  is  the  seat 
and  symbol  of  strength.  The  and  between  them  is  equivalent  to 
the  English  even.  To  make  the  hand  return,  or  draw  it  back,  is 
to  cease  from  action,  the  continuance  of  which  cessation  is  de- 
scribed as  hiding  it  in  the  bosom. 

12.  And  God  (is)  my  king  of  old^  working  salvations  in  the 
midst  of  the  land.  Having  pleaded  the  greatness  of  the  danger 
and  distress,  as  a  reason  for  imploring  the  divine  interposition, 
the  church  now  pleads  her  covenant  relation  to  him  as  her  Sove- 
reign and  her  Saviour  in  former  emergencies,  with  particular 
reference  to  the  plagues  of  Egypt,  which  makes  it  probable  that 
laiid  and  not  earth  is  the  true  translation  of  the  last  word.  The 
very  form  of  expression  is  borrowed  from  the  narrative  of  Moses. 
See  Ex.  viii.  18  (22.)  Doing,  working,  as  opposed  to  a  mere 
promise  or  prediction.  The  participle  signifies  continued  action, 
and  extends  the  description  beyond  the  particular  occasion  speci- 
ally referred  to.  God  is  described  as  He  who,  then  and  ever, 
works  salvations  or  deliverances,  the  plural  form  implying  fulness 
and  variety.  See  above,  on  Ps.  xviii.  51  (50.)  xxviii.  8.  xlii. 
C,  12  (5,  11.)  xliii.  5.  liii.  7. 

13.  Thou  hast  burst,  with  thy  strength,  the.  sea  ;  thou  hast  bro- 

VOL.    II.  8 


170  PSALM    LXXIV. 

ke7i  the  heads  of  dragons  07i  the  water.  The  word  translated 
dragons  is  applied  to  the  largest  class  of  aquatic  animals.  Some 
suppose  these  to  be  here  emblematic  of  Egypt  and  other  hostile 
powers,  as  in  Ez.  xxix.  3,  4.  Isai.  li.  9,  10.  Others,  with  more 
probability,  explain  the  verse  as  a  description  of  God's  power  over 
nature,  and  particularly  over  the  sea,  as  specially  manifested  in 
the  passage  of  the  Red  Sea.  The  dragons  or  sea-monsters  are 
then  added  merely  to  complete  the  picture.  As  if  he  had  said, 
'  thou  hast  subdued  and  crushed  the  sea  and  its  most  terrible  in- 
habitants.' This  is  described  as  taking  place,  not  iw  or  under  the 
waters,  the  abode  of  the  sea-monsters,  but  on  the  surface,  where 
the  contest  becomes  visible.  The  pronoun  at  the  beginning  is 
emphatic  :  Mt  is  thou  that  hast  done  all  this,  and  not  another.' 

14.  (It  is)  thou  (that)  hast  crushed  the  heads  of  Leviathan, 
(that)  icilt  give  him  (as)  food  to  the  people,  to  the  wild  men,  or 
the  dwellers  in  the  desert.  See  above,  on  Ps.  Ixxii.  9.  Leviathan, 
according  to  its  etymology,  denotes  a  coiled  or  crooked  serpent, 
but  like  dragon  in  v.  13,  is  used  as  a  generic  term  for  huge 
aquatic  animals.  Having  no  plural  form,  it  is  here  used  in  a 
collective  sense,  as  appears  from  the  expression  heads,  unless  we 
understand  this  as  denoting  a  many-headed  monster,  to  which, 
however,  there  is  no  analogy  in  Scripture.  In  the  last  clause, 
people  seems  to  mean  men  in  general,  and  is  then  rendered  defi- 
nite by  the  use  of  the  specific  term  which  follows.  By  the  people 
of  the  desert  some  understand  the  savage  beasts,  by  whom  the 
Egyptians  were  devoured  after  the  overthrow  of  Pharaoh  ;  others, 
with  more  probability,  the  wild  men  living  on  the  shores  of  the 
Red  Sea,  and  subsisting  on  its  fish,  and  hence  called  by  the  Greeks 
the  Ichthyophagi.  The  transition  from  the  past  tense  to  the  future 
seems  to  represent  the  scene  as  actually  passing,  or  the  act  as  one 
that  may  be  frequently  repeated.  '  It  is  thou  that  hast  done  all 
this  and  wilt  do  it  again.' 


PSALM    LXXIV.  171 

15.  (It  is)  thoit  (that)  didst  cleave  fount  and  flood  ^  (that)  didst 
dry  wp  rivers  ever-floiving.  Fountain  and  flood  is  a  kind  of  pro- 
verbial expression  for  smaller  and  greater  bodies  of  water.  The 
primary  historical  allusion  here  is  to  the  passage  of  the  Jordan. 
The  original  construction  of  the  last  phrase  is  streams  of  perpetuity  ^ 
perennial  or  unfailing  streams,  as  distinguished  from  the  winter 
torrents  of  the  Holy  Land,  which  disappear  in  summer.  The 
common  version,  rivers  of  strength  or  mighty  rivers,  is  not  sus- 
tained by  etymology  or  usage. 

16.  To  thee  (belongs)  day^  yea,  to  thee  night ;  thou  hast  pre- 
pared light  and  sun.  From  the  mention  of  God's  actual  control 
over  the  elements,  as  exercised  in  certain  memorable  cases,  the 
Psalmist  here  proceeds  to  assert  his  sovereignty  by  right  of  crea- 
tion. Not  only  day  but  night,  which  seems  to  sense  beyond  the 
reach  of  government  or  regulation,  is  subject  to  God's  power. 
Thou,  and  no  other,  as  in  the  three  preceding  verses.  Prepared 
for  the  place  which  they  now  fill  and  the  work  which  they  per- 
form. Light  and  sun  are  related  as  the  genus  and  the  species, 
like  hand  and  right  hand  in  v.  11,  signs  and  prophet  in  v.  9. 
Light,  in  the  local  sense  of  luminary,  which  the  same  Hebrew 
word  has  in  Gen.  i.  14 — 16, 

17.  Thou  hast  set  (or  established)  all  the  bounds  of  earth  ;  sum- 
mer and  ivintcr — thou  hast  formed  them.  This  is  the  seventh 
emphatic  repetition  of  the  pronoun  thou.  The  bounds  of  earth 
are  supposed  by  some  to  be  the  limits  of  the  land,  by  which  it  is 
separated  from  the  sea.  See  above,  on  Ps.  xxir.  2.  The  de- 
scription of  God's  power  over  nature  is  complesed  by  referring  to 
it  the  revolution  of  the  seasons  as  not  only  appointed  but  created 
by  him.  He  is  not  only  the  ordainer  of  the  change  itself,  but  the 
author  of  the  causes  which  produce  it. 

18.  Remember  this  ;  an  enemy  has  reviled  Jehovah,  and  a  fool- 


■%:y 


172  PSALM   LXXIV. 

tsh  people  Jmve  contemned  thy  name.  For  the  meaning  of  the  verbs, 
see  above,  on  v.  10,  where  the  same  facts  are  alleged,  but  are 
here  recalled  to  God's  remembrance  as  a  reason  for  his  interpo- 
sition. Jehovah  may  also  be  construed  as  a  vocative,  which 
makes  the  parallelism  more  exact.  Foolhh.,  in  the  strong  sense 
of  that  word,  as  used  in  Scripture,  to  denote  the  irrationality  of 
sin.  See  above,  on  Ps.  xiv.  1,  and  compare  Deut.  xxxii.  6,  from 
which  place  the  whole  phrase  is  borrowed. 

19.  Give  not  to  the  greedy  herd  thy  turtle-dove  :  the  herd  of  thy 
afflicted  {ones)  forget  not  forever !  The  general  import  of  this 
prayer  is  obvious,  and  the  only  doubtful  point  is  the  precise  sense 
of  the  word  (ti;^n)  twice  translated  herd  above.  It  usually  means 
an  animal  or  living  thing,  and  more  especially  a  wild  beast,  as 
distinguished  from  domesticated  cattle.  This  would  yield  a  good 
sense  in  the  first  clause  {greedy  beast),  but  is  inadmissible  in  the 
other.  The  same  objection  lies  against  the  explanation  of  the 
first  as  meaning  life  and  the  last  as  meaning  flock.  The  only 
meaning  equally  admissible  in  both  parts  of  the  sentence  is  the 
one  just  mentioned,  that  of  animal  collectively,  and  then  a  flock 
or  herd  of  animals,  from  which  it  is  sometimes  transferred  to  hu- 
man subjects.  See  above,  on  Ps.  Ixviii.  11  (10.)  Greedy  herd, 
literally,  herd  of  appetite.  See  above,  on  Ps.  xxvii.  12.  xli.  3  (2.) 
The  turtle-dove  is  here  used  as  an  emblem  of  innocence  and  help- 
lessness, as  well  as  an  expression  of  affectionate  endearment. 

20.  Look  to  the  covenant ;  for  filed  are  the  darknesses  of  earth 
with  homes  of  violence  (or  cruelty.)  The  prayer  in  the  first 
clause  is  equivalent  to  saying.  Remember  thy  promise,  fulfill  thy 
covenant  engagements.  The  reason  assigned  is,  that  the  existing 
state  of  things  is  such  as  to  require  this  fulfilment.  The  word 
translated  darknesses  has  the  form  of  a  local  noun,  and  may  there- 
fore mean  dark  placeiy,  jiot  in  the  sense  of  hiding  places,  but  in 
that  of  gloomy  dismal'  places.     The  same  idea,  of  distress  and 


I 


PSALM    LXXIV.  273 

gloom,  which  is  always  included  in  the  sense  of  the  word 
elsewhere,  may  be  obtained  by  making  it  an  abstract,  darkvess, 
or  supposing  the  plural  form  to  be  emphatic,  profound  darkness, 
not  as  an  attribute  of  certain  places,  but  of  the  whole  earth.  As 
if  he  had  said,  the  darkness  of  the  earth,  or  this  dark  world,  is 
filled  with  homes  of  cruelty.  This  word  (D)pn ) ,  here  as  elsewhere, 
comprehends  the  two  ideas  of  injustice  and  violence.  See  above 
on  Ps.  vii.  17  (16.)  xviii.  49  (48.)  The  use  of  the  word  homes 
(or  habitations)  indicates  that  violence  or  cruelty  is  there  domes- 
ticated, permanently  resident.  See  above,  on  Ps.  xxv.  13.  The 
meaning  of  the  whole  verse,  thus  explained,  is,  that  the  permanent 
establishment  and  prevalence  of  "  wrong  and  outrage"  in  the 
darkness  of  the  world  may  be  urged  as  a  reason  for  the  fulfilment 
of  God's  promise,  nay,  his  solemn  oath,  that  the  whole  earth  shall 
be  filled  with  his  glory  (Num.  xiv.  21.) 

21.  Let  not  the  oppressed  turn  back  confounded;  let  the  sufferer 
and  the  poor  (man)  praise  thy  name.  The  word  translated  op- 
pressed means  strictly  broken,  bruised,  or  crushed.  See  above, 
on  Ps.  ix.  10  (9.)  X.  18.  Turn  back^  abandon  his  pursuit,  retire 
in  despair.  Confounded,  disappointed,  put  to  shame,  by  the 
frustration  of  his  hopes  and  wishes.  See  above,  on  Ps.  xxxv.  4. 
xl.  15  (14.)  Ixix.  7  (6.)  Ixx.  3  (2.) 

22.  Arise,  oh  God  !  Plead  thine  own  cause  !  Remember  thy 
reviling  by  the  fool  all  day  !  The  first  prayer  is  the  common  one, 
that  God  would  put  an  end  to  his  apparent  inaction  and  indiffer- 
ence to  the  sufferings  of  his  servants.  See  above,  on  Ps.  iii. 
8  (7.)  vii.  7  (6.)  ix.  20  (19.)  x.  12.  xvii.  13.  xxxv.  2.  xliv.  27 
{2Q.)  Plead  thine  own  cause,  literally,  strive  thy  strife.  See 
above,  on  Ps.  xliii.  1.  ^  Remember  how  thou  art  reviled  by 
the  irrational  transgressor,  and  arouse  thyself  to  silence  his  re- 
proaches.' 


174  PSALM  LXXIV. 

23.  Forget  not  the  voice  of  thy  foes, ^  the  noise  of  thy  assailants^ 
ascending  always.  The  voice  and  noise  here  meant  are  the 
clamorous  revilings  and  blasphemies  of  wicked  men,  continually 
going  up  into  the  ears  of  God,  and  calling  down  his  wrath  upon 
them.  This  striking  figure,  representing  gross  sin  as  a  vocal  and 
audible  witness  against  him  who  commits  it,  is  a  common  one  in 
Scripture  from  the  earliest  books  downwards.  See  Gen.  iv.  10. 
xviii.  21.  xix.  13,  and  compare  Jon.  i.  2.  Thy  assailants^  or  more 
literally,  thy  insurgents^  those  who  rise  up  against  thee,  in  the 
way  not  only  of  attack  but  of  rebellion.  See  above,  on  Ps.  iii.  2 
(1.)  xviii.  40,  49  (39,  48.)  xliv.  6  (5),  and  compare  Ex.  xv.  7. 
Deut.  xxxiii.  11.2  Sam.  xxii.  49.  All  this  the  Psalmist,  or  rather 
the  Church,  in  whose  behalf  he  speaks,  recalls  to  the  divine  re- 
membrance, as  a  ground  or  reason  for  immediate  interference. 


PSALM    LXXY. 

1.  To  the  Chief  Musician.  Al-tashheth.  A  Psalm  hy  Asaph. 
A  song  (of  praise.)  See  above,  on  Ps.  Ixviii.  1.  In  this  psalm 
the  ancient  church  expresses  a  confident  anticipation  of  divine 
assistance  and  deliverance  from  the  domination  of  some  great 
hostile  power,  the  catastrophe  of  which  is  here  foretold.  The 
immediate  historical  occasion  we  have  no  direct  means  of  de- 
termining ;  but  the  one  to  which  the  psalm  itself  seems  most 
appropriate  is  the  destruction  of  the  Assyrian  host  in  the  reign 
of  Hezekiah.  See  above,  on  Ps.  xlvi.  1,  and  below,  on  Ps. 
Ixxvi.  1,  and  compare  Isai.  xxxvi  and  xxxvii.  That  the  psalm  has 
reference  to  a  period  of  imminent  and  extraordinary  danger,  is 


PSALM    LXXV.  175 

moreover  indicated  by  the  phrase  al-tashheth^  or  destroy  not.    See 
above,  on  Ps.  Ivii.  1. 

2  (1.)  Wc  give  thanks  to  thec^  oh  God^  we  give  tJmnks  ;  and 
near  (is)  thy  name  ;  they  recount  thy  wonders.  The  thankso-ivinfT 
is  in  anticipation  of  some  great  event,  and  implies  a  strong  faith 
in  the  certainty  of  its  occurrence.  Thy  name  is  near^  a  signal 
manifestation  of  thine  attributes  is  just  at  hand,  so  that  men  begin 
already  to  recount  thy  wondrous  works,  as  if  actually  past.  Or 
this  may  mean  that  they  recount  God's  former  dealings  with 
them,  as  a  reason  for  expecting  like  or  greater  things  to  come. 
Another  construction  of  the  last  clause,  perhaps  still  more 
natural,  is  that  adopted  in  the  English  Bible  :  thy  name  is  mar^ 
thy  wondrous  works  declare.  For  the  sense  and  usage  of  the  last 
word  in  Hebrew,  see  above,  on  Ps.  ix.  2  (1.)  xxvi.  7.  xl.  6  (5.) 
Ixxi.  17. 

3  (2.)  For  I  will  take  a  set  time ;  I  will  equitably  judge. 
The  best  interpreters  are  now  in  favour  of  explaining  these  as 
the  words  of  God  himself,  containing  the  promise  upon  which  was 
built  the  hope  expressed  in  the  preceding  verse.  Take  then  in- 
cludes the  two  ideas  of  choosing  and  using  for  the  end  proposed. 
The  word  translated  set  time  is  the  same  that  means  assembly  in 
Ps.  Ixxiv.  4,  8.  The  idea  of  constituted  time,  which  is  included 
even  there,  is  here  predominant.  The  same  use  of  the  word  oc- 
curs in  Ps.  cii.  14  (13.)  Hab.  ii.  3.  Dan.  viii.  19.  xi.  27,  35.  There 
is  here  an  obvious  allusion  to  the  stated  times  at  which  justice  is 
publicly  administered.  Compare  Acts  xix.  38.  As  if  he  had 
said,  I  will  appoint  a  time,  and  when  it  comes,  I  will  ascend  the 
judgment-seat.  The  parties  to  be  tried  are  the  foes  and  oppres- 
sors of  Grod's  people.  The  pronoun  is  emphatic  ;  I,  and  no 
other,  will  be  judge.  See  above,  on  Ps.  1.  6.  Equitably .^  liter- 
ally, equities  or  rectitudes.  See  above  on  Ps.  xvii.  2.  Iviii.  2  (1.) 
The  use  of  the  plural,  as  an  abstract,  and  that  of  the  noun  in 


176  PSALM  LXXV. 

an  adverbial  sense,  are  both  familiar  Hebrew  idioms.  The  judg- 
ing of  the  wicked  at  God's  bar  implies  their  condemnation,  and, 
as  a  necessary  consequence,  the  deliverance  of  those  whom  they 
oppress  or  injure. 

4  (3.)  Melted  (are)  the  earth  and  all  dwelling  on  it;  I  have 
weighed  the  'pillars  of  it.  Selah.  Dissolved  with  fear,  enfeebled, 
or  reduced  to  nothing.  See  above,  on  Ps.  xlvi.  7  (6.)  The 
figure  in  the  last  clause  is  obscure.  The  act  of  weighing  may  be 
intended  to  suggest  that  of  raising,  bearing  up.  Compare  Isai 
xl.  12,  13,  15.  Some  suppose,  however,  that  it  means  to  mea- 
sure, estimate,  or  value,  and  implies  not  only  perfect  knowledge 
but  creative  power.  As  a  part  of  the  promise  or  encouraging 
assurance  begun  in  the  preceding  verse,  the  one  before  us  must 
mean  that  God  himself  will  prevent  or  rectify  the  evils  caused  or 
thi-eatened  by  his  enemies. 

5  (4.)  I  said  to  the  boasters ,  Boast  not,  aiid  to  the  loickedy  Lift 
not  up  the  horn  !  Some  regard  these  as  the  words  of  the  psalm- 
ist, speaking  again  in  the  person  of  the  church.  The  sense  will 
then  be  that,  encouraged  by  God's  promise  of  protection  and  de- 
liverance, his  people  warn  their  adversaries  not  to  triuulph.  It 
seems  more  natural,  however,  to  explain  them  as  a  continuation 
of  the  words  of  God  himself,  whose  very  assurance  of  protection 
to  his  people  was  in  fact  a  warning  of  destruction  to  his  enemies. 
The  objection,  that  what  follows  must  then  be  referred  to  the 
same  speaker,  is  of  little  weight,  as  the  transition  from  one  per- 
son to  another,  in  the  psalms  of  a  dramatic  structure,  is  not  com- 
monly a  marked  one,  and  is  often  quite  insensible.  The  conclud- 
ing metaphor  is  borrowed  from  the  habits  of  horned  animals,  and 
nearly  equivalent  to  the  act  of  holding  the  head  high,  as  a  sign 
of  human  pride.  For  a  diflferent  application  of  the  figure,  see 
above,  on  Ps.  xviii.  3  (2.) 


PSALM    LXXV.  177 

6  (5.)  Do  not  raise  on  high  your  horn  (and)  speak  with  a  proud 
neckj  or  speak  with  (outstretched)  neck  proudly.  The  last  word 
is  an  adjective  meaning  insolent  or  arrogant.  See  above,  on  Ps. 
xxxi.  19  (18.)  It  may  either  agree  with  neck^  and  signify  a 
position  and  carriage  of  the  neck  indicative  of  pride  (Ps.  Ixxiii.  6) 
or  constitute  the  object  of  the  verb,  in  which  case  with  the  neck 
may  mean  with  outstretched  or  prolonged  neck,  not  projecting 
forwards  but  inclining  backwards.  See  Isai.  iii.  16,  and  compare 
Job  XV.  26  in  Hebrew.  For  a  similar  ellipsis,  see  below,  Ps. 
Ixxvii.  16  (15.) 

7  (6.)  For  not  from  east,  and  (not)  from  west,  and  not  from 
the  wilderness  of  mountains^  is  the  judgment  on  these  sinners  to 
proceed,  but  from  a  very  different  quarter.  The  word  translated 
east  means  properly  the  sunrise,  or  rather  the  place  of  his  com- 
ing forth ;  the  parallel  term  the  sunset,  or  the  place  of  evening. 
A  third  point  of  the  compass  is  denoted  by  the  wilderness,  the 
great  Arabian  desert  lying  to  the  south  of  Palestine.  The  last 
word  in  Hebrew  (d^^H)  admits  of  two  entirely  different  explana- 
tions. One  of  these,  given  in  the  English  Bible,  makes  it  the  in- 
finitive of  the  verb  translated  raise  in  vs.  5,  6  (4,  5),  and  sup- 
poses it  to  mean  the  act  of  raising,  or  a  state  of  exaltation.  The 
sense  will  then  be  that  promotion  cometh  not  from  any  quarter 
upon  earth,  but  from  God  and  God  alone.  Others  object  that 
the  question  here  is  not  one  of  promotion  but  of  judgment,  as  ap- 
pears from  the  foregoing  and  the  following  context.  They 
accordingly  adhere  to  the  ancient  versions  in  making  (Q'^'^n)  the 
plural  of  the  common  Hebrew  word  for  hill  or  mountain,  and  ex- 
plain the  whole  phrase  to  mean  a  hilly  desert  or  a  wilderness  of 
moiontains,  a  description  eminently  applicable  to  Idumaea  and 
Arabia  Petrsea.  The  essential  idea  is  still  that  of  the  south,  here 
added  to  the  east  and  west,  as  a  general  description  of  the 
countries  contiguous  to  Palestine.  The  south  is  mentioned  last, 
perhaps  for  the  sake  of  an  emphatic  reference  to  Egypt,  as  the 


l^Q  PSALM    LXXV. 

foreign  power,  on  which  the  Jews  were  supposed  by  the  Assyrians 
to  rely  with  special  confidence.  Compare  Isai.  xxxvi.  4 — 6. 
The  omission  of  the  north  may  either  be  fortuitous  or  (as  some 
suppose)  intended  to  suggest  that  this  was  the  quarter  from 
which  the  hostile  incursion  had  proceeded,  as  it  was  in  fact,  in- 
vaders even  from  the  furthest  east  commonly  entering  the  coun- 
try from  that  side.  The  meaning  of  the  whole  verse  then  is  that 
the  danger  which  impended  from  one  quarter  could  not  be  averted 
by  mere  human  aid  from  any  other,  but  only  by  the  means  re- 
ferred to  in  the  next  verse. 

8  (7.)  For  God  {is)  judge  (or  actusiW j  judgi7ig  ;)  this  (one)  he 
will  humble^  and  this  (one)  will  exalt.  The  for  at  the  beginning 
introduces  the  reason  of  the  negative  statement  in  the  verse  pre- 
ceding. It  is  not  man,  for  it  is  God,  who  can  perform  this. 
The  same  relation  of  the  sentences  is  commonly  expressed  in  our 
idiom  by  but.  The  act  of  judging,  or  the  office  of  a  judge,  here 
implies  absolute  sovereignty.  This  and  this  is  the  idiomatic 
Hebrew  phrase  answering  to  one  and  another  in  English.  See 
above,  on  Ps.  xx.  8  (7.) 

9  (8.)  JF'or  a  cup  (is)  in  the  hand  of  Jehovah^  and  the  wine 
ferments  J  and  it  is  full  of  mixture.^  and  he  pours  out  from  this 

{cup)  ;  only  its  dregs  shall  they  wring  (or  suck)  out^  shall  they 
drink — all  the  wicked  of  the  earth  (or  land.)  This  is  a  common 
figure  in  the  Scriptures  for  the  wrath  of  God.  See  above,  on  Ps.  xi.  6. 
The  cup  contains  the  prescribed  or  allotted  portion  of  the  sinner  to 
whom  it  is  administered.  Fervients  or  has  fermented.,  implying  that 
it  is  real  wine  and  strong  wine.  The  translation  it  is  red  is  now  sup- 
posed to  rest  upon  a  doubtful  etymology.  Some  interpreters  ex- 
plain the  phrase,  it  foams  with  wine  ;  but  this  construction  is  not 
only  in  itself  less  simple,  but  puts  a  sense  upon  the  verb  not  en- 
tirely authorized  by  usage,  and  requires  the  noun  (dis)  cup.,  which 
is  elsewhere  feminine,  to  be  construed  as  a  masculine.     It  (the 


PSALM   LXXV 


179 


wine)  is  full  of  mlxtwre,  i.  e.  mixed  with  spices  to  increase  its 
strength  and  stimulating  power.  Only  its  dregs  is  an  idiomatic 
Hebrew  phrase,  which  does  not  mean,  as  it  may  seem  to  do  in 
English,  that  they  shall  drink  nothing  but  the  dregs.  The  mean- 
ing rather  is,  that  they  shall  have  nothing  left  for  it,  no  resource, 
or  no  alternative,  except  to  drain  the  cup  to  the  very  dregs,  i.  e. 
to  suffer  God's  wrath  to  the  uttermost  (1  Thess.  ii.  16.)  The 
position  given  to  the  subject  of  the  sentence  at  its  close  makes  it 
more  emphatic.     See  above  on  Ps.  xl.  15  (14.) 

10  (9.)  And  I  will  declare  fo)- ever  J I  will  sing  praise  to  the  God 
of  Jacob.  The  emphatic  pronoun  puts  him  in  opposition  to  the 
wicked  of  the  earth  or  la7id.  ^  While  they  are  thus  destroyed,  I 
will  declare'  etc.  The  object  of  the  verb  in  the  first  clause  is 
determined  by  the  second.  Sing  praise ^  make  music,  as  a  means 
of  celebrating  the  divine  praise.  See  above,  on  Ps.  ix.  12  (11.) 
XXX.  5  (4.)  xlvii.  7  (6.)  Ixvi.  4.  To  the  God.:of  Jacob ^  to  him 
who  has  proved  himself  to  be  such,  by  fulfilling  the  promise  made 
of  old  to  Israel.  The  personal  name  of  the  patriarch  is  poetically 
substituted  for  the  one  which  properly  belonged  to  him  as  founder 
of  the  nation.     See  above,  on  Ps.  xxiv.  6. 

11  (10.)  And  all  horns  of  wicked  ones  will  I  cut  off ;  lifted  up 
shall  be  the  horns  of  the  righteous.  The  same  noun  and  verb,  that 
were  used  in  vs.  5,  6  f4,  5),  to  denote  the  self-exaltation  of  the 
wicked,  are  here  used  in  a  good  sense  to  denote  God's  gracious 
exaltation  of  the  righteous.  Compare  Matth.  xxiii.  12.  Luko 
xiv.  11.  xviii.  14.  In  the  first  clause,  to  the  simple  correlative 
idea  of  humiliation  is  superadded  that  of  violent  destruction. 
While  the  horns  of  the  righteous  are  to  be  exalted,  those  of  the 
wicked  are  not  only  to  be  lowered  but  cut  off.  The  change  from 
the  plural  (wicked  men)  to  the  singular  (a  righteous  man),  if 
meant  to  be  significant  at  all,  may  have  reference  to  the  speaker 
as  an  ideal  individual.     The  construction  of  these  words  as  those 


180 


PSALM  LXXVI. 


of  God  liimself  is  a  gratuitous  and  harsh  one.  They  are  rather 
littered  by  the  Church,  as  representing  him,  or  acting  in  his 
strength  and  under  his  authority. 


PSALM     LXXVI. 


1.  To  the  Chiif  Wlusician.  With  (oy  on)  stringed  instruments. 
A  Psalm  hy  Asaph.  A  song  (of  praise.)  The  resemblance  of 
this  title  to  that  of  the  preceding  psalm,  their  juxtaposition  in  the 
Psalter,  and  their  internal  similarity,  all  favour  the  opinion  that 
they  had  respect  originally  to  the  same  historical  occasion,  with 
this  difference,  that  the  first  is  rather  an  anticipation  of  the  great 
deliverance  as  certain  but  still  future,  and  the  other  a  commemo- 
ration of  the  same  as  actually  past  or  really  experienced.  In  this, 
as  in  the  other  case,  the  event  is  ascribed  to  a  wonderful  divine 
interposition,  and  described  as  one  affecting  the  whole  world  or 
the  nations  gejierally,  which  was  emphatically  true  of  the  great 
stroke,  by  which  the  power  of  Assyria  was  broken. 

2.  (L)  Known  in  Judah  (is)  God  ;  in  Israel  great  {is)  his  name. 
Known  as  God,  and  as  the  God  of  Israel,  his  chosen  people,  which, 
after  the  great  schism  in  the  time  of  Rehoboam,  continued  to  exist 
in  the  kingdom  of  Judah.  It  was  only  in  the  ancient  church  that 
his  name  was  fully  known,  his  perfections  clearly  manifested. 

3  (2.)  And  in  Salem  was  his  tahernacle^  and  his  home  in  Zion. 
This  is  explanatory  of  the  first  verse.  He  was  best  known  there 
because  it  was  his  chosen  earthly  residence.  Salem  is  evidently 
used  poetically  for  Jerusalem.     The  former  name  means  peaceful 


PSALM   LXXVI.  181 

and  secure,  and  some  suppose  it-  to  be  one  of  the  elements  of 
which  the  other  name  is  composed,  so  as  to  signify  a  peaceful  or 
secure  possession.  The  same  interpreters  identify  the  Salem  of 
Gen.  xiv.  18  with  Jerusahm.  The  word  translated  tabernacle 
properly  means  a  booth  or  shed  composed  of  leaves  and  branches, 
in  allusion  to  the  moveable  and  temporary  form  of  the  first  sanc- 
tuary. 

4  (3.)  Thither  he  shattered  the  bolts  of  the  bow — buckler  and 
sword  and  battle.  Sclah.  Some  translate  the  first  word  there, 
but  there  is  no  clear  instance  of  the  Hebrew  adverb  being  so  used, 
and  the  best  interpreters  suppose  the  sense  to  be,  that  he  destroyed 
them  on  their  way  there,  while  in  motion  towards  the  Holy  City. 
The  word  (^^"d)  translated  shattered  is  an  intensive  species  of  the 
common  verb  ("inr")  to  break.  Both  forms  occur  together  in  Ps. 
xxix.  5.  See  also  Ps.  iii.  8  (7.)  The  ambiguous  word  bolts  is 
used  to  represent  a  Hebrew  one,  which  properly  means  thunder- 
bolts or  flashes  of  lightning,  but  is  here  applied  to  the  flight  of 
arrows,  with  or  without  allusion  to  the  practice  of  igniting  them 
(Eph.  vi.  16.)  To  the  shield  and  sword,  as  the  most  important 
pieces  of  defensive  and  offensive  armour,  he  adds,  by  a  bold  and 
striking  figure,  war  itself,  perhaps  as  a  residuary  aggregate  of  all 
other  arms  and  weapons. 

5  (4.)  Bright  (art)  thou,  glorious,  more  than  the  mountains  of 
prey.  The  object  of  address  is  God,  who  had  been  previously 
spoken  of,  in  the  third  person.  The  first  word  in  Hebrew  is  a 
participle,  meaning  illuminated,  made  to  shine,  and  therefore  bear- 
ing some  affinity  to  our  word  illustrious.  The  other  epithet  means 
grand,  glorious,  sublime.  See  above,  on  Ps.  viii.  1.  The  com- 
mon version  {excellent)  seems  to  restrict  the  praise  to  moral 
qualities.  As  mountains  are  standing  symbols  of  states  and  king- 
doms, mou/iitains  of  prey,  i.  e.  mountains  occupied  by  robbers, 
may  denote  oppressive  powers,  such  as  that  of  Assyria,  to  which 


182  PSALM    LXXVl. 

the  Prophets  apply  similar  descriptions.  See  Nah.  ii.  11,  12. 
iii.  1.  To  all  such  hostile  pojvers  God  is  here  represented  as 
superior. 

6  (5.)  Spoiled  are  the  stout  of  heart ;  they  have  slept  their 
sleep  ;  aTid  all  the  men  of  might  have  not  found  their  hands.  The 
meaning  of  the  first  clause  seems  to  be,  that  the  spoilers  are  them- 
selves spoiled,  by  a  signal  providential  retribution.  Some,  how- 
ever, explain  the  first  word  to  mean  snatched  away^  caused  to 
disappear  or  vanish.  They  have  slept  their  own  sleep,  i.  e.  they, 
like  others,  in  their  turn,  sleep  the  sleep  of  death.  See  above, 
on  Ps.  xiii.  4  (3),  and  compare  Nah.  iii.  18.  2  Kings  xix.  35. 
Stout  of  heart  suggests  the  two  distinct  ideas,  courageous  and 
hard-hearted.  The  same  expression  is  used,  in  an  unfavourable 
sense,  by  Isaiah  (xlvi.  12.)  All  have  not  found  does  not  imply 
that  some  have  found,  but  on  the  contrary,  that  none  have  found, 
or  in  other  words  that  the  negative  poposition  is  true  of  all  with- 
out exception.  Fou7id  their  hands  is  understood  by  some  to  mean 
regained  their  strength.  But  the  direct  sense  of  the  words  is,  that 
they  have  not  found  the  use  of  their  hands,  or  been  able  to  em- 
ploy them  with  advantage. 

7  (6.)  At  thy  rebuke^  oh  God  of  Jacoh^  put  to  sleep  (is)  both 
chariot  and  horse.  The  particle  at  the  beginning  is  both  temporal 
and  causal,  post  hoc  et  propter  hoc.  After  and  because  of  thy 
rebuke.  This  noun  denotes  not  merely  a  verbal  but  a  real  or 
practical  expression  of  the  divine  displeasure.  See  above,  on  Ps. 
ix.  6  (5.)  Ixviii.  31  (30.)  God  of  Jacob,  see  above,  on  v.  10  (9.) 
Put  to  sleep  is  here  used  to  translate  a  passive  participle,  denoting 
not  a  mere  state  or  condition,  but  the  violence  by  which  it  is  pro- 
duced. The  sleep  meant  is  of  course  the  sleep  of  death.  The 
application  of  this  figure  to  the  chariot  as  well  as  to  the  horse, 
is  less  paradoxical  in  Hebrew,  where  the  noun  used  is  sometimes 
a  collective  meaning  cavalry.     See  my  note  on  Isaiah  xxi.  7. 


PSALM   LXXVT.  183 

At  the  same  time,  there  is  beauty  in  the  figure,  as  suggesting 
that  the  noisy  rattle  of  the  wheels  is  hushed  in  death-like  silence. 

8  (7.)  Thou  (art)  to  be  feared,  (even)  thou,  and  who  shall 
stand  before  thee,  when  once  thou  art  angry  ?  The  Hebrew  pas- 
sive participle  often  has  the  force  of  the  future  passive  or  gerun- 
dive in  Latin.  See  above,  on  Ps.  xviii.  4  (3.)  The  repetition 
of  the  pronoun  makes  it  highly  emphatic  and  even  exclusive, 
thou  and  no  other,  thou  and  only  thou.  Who  s/mll  stand?  in- 
cludes the  kindred  question,  who  may  or  can  stand?  To  stand 
before  God  means,  in  this  connection,  to  stand  one's  ground  in 
opposition  to  him,  or  in  independence  of  him.  See  above,  on 
Ps.  i.  5.  The  common  version  of  the  last  words,  which  is  re- 
tained above,  conveys  correctly  the  idea,  but  without  the  peculiar 
form  of  the  original,  which  is  highly  idiomatic,  and  not  susceptible 
of  literal  translation.  The  last  word  strictly  means  thy  anger  and 
the  one  before  it  from  then  or  from  that  time.  The  nearest  ap- 
proach to  it  in  English  would  be  since  thy  anger,  a  construction 
which  is  actually  given  in  the  latest  German  versions. 

9  (8.)  From  heaven  thou  hast  caused  judgment  to  be  heard;  the, 
earth  feared  and  rested,  or,  the  earth  was  afraid  and  was  still. 
From  his  throne  in  heaven  God  had  pronounced  judgment  on  his 
wicked  enemies,  the  sound  of  which  had  struck  the  dwellers  upon 
earth  with  awe  and  calmed  their  tumult.  The  last  Hebrew  verb 
is  especially  applied  to  repose  after  the  noise  and  agitation  of 
war.     See  Josh.  xiv.  15.  Judg.  v.  31.  Isai.  xiv  7. 

10  (9.)  In  Godh  arising  for  the  judgment,  to  save  all  the 
humble  of  the  earth.  This  completes  the  sentence  begun  in  the 
preceding  verse,  by  assigning  the  date,  and  at  the  same  time  the 
cause,  of  the  effect  there  recorded.  The  earth  was  awe-struck 
and  reduced  to  silence  when  God  arose  to  judgment,  i.  e.  to  act 
as  judge  or  sovereign  arbiter.     In  the  last  clause,  as  in  many 


184  PSALM   LXXVI. 

other  places,  the  judgments  of  God  upon  his  enemies  are  repre- 
sented as  occasions  of  deliverance  to  his  people,  here  described 
by  one  of  their  characteristic  qualities,  not  merely  as  the  meek  in 
temper,  but  as  the  lowly  in  spirit,  the  humhU  in  the  strong  reli- 
gious sense.  See  above,  on  Ps.  ix.  13  (12.)  x.  12, 17.  xxii.  27  (26.) 
XXV.  9.  xxxiv.  3  (2.)  xxxvii.  11.  Ixix.  33  (32.)  The  last  word  in 
the  verse  has  here  a  kind  of  double  sense,  since  the  promise  made 
directly  to  the  humble  of  the  land,  i.  e.  the  spiritual  Israel,  was 
really  intended  to  include  all  the  humble  of  the  earthy  i.  e.  all  the 
truly  pious,  whether  Jews  or  Gentiles. 

11  (^10.)  For  the  ivralh  of  man  shall  praise  thee  (or  acknow- 
ledge thee)  ;  the  remainder  of  wraths  thou  shall  gird  (about  thee.) 
The  very  passions  which  excite  men  to  rebel  against  God  shall 
be  used  as  instruments  and  means  of  coercion.  See  above,  on 
Ps.  xxxii.  9.  And  so  complete  shall  be  this  process,  that  even 
the  remnant  of  such  passionate  excitement,  which  might  be  ex- 
pected to  escape  attention,  will  be  nevertheless  an  instrument 
or  weapon  in  the  hands  of  God.  This  last  idea  is  expressed  by 
the  figure  of  a  girdle,  here  considered  as  a  sword-belt.  So  too 
in  other  cases  the  verb  to  gird  is  absolutely  used  in  the  sense  of 
girding  on  a  sword,  or  the  still  more  general  one  of  arming  one's 
self.  See  above,  on  Ps.  xlv.  4  f3),and  compare  Judg.  xviii.  11. 
1  Kings  XX.  11.2  Kings  iii.  21.  Others,  with  less  probability, 
suppose  the  figure  to  denote  the  act  of  attaching  to  one's  self,  as 
in  Ps.  cix.  19.  Isai.  xi.  5.  Jer.  xiii.  11,  and  apply  it  to  the  future 
conversion  of  all  remaining  enemies.  The  plural  in  the  last 
clause  {tvraths  or  angers)  seems  to  be  an  emphatic  (lesignation 
of  abundance  or  excess.     See  above,  on.  Ps.  xviii.  51  (50.) 

12  (11.)  Vow  and  pay  unto  Jehovah  your  God,  all  (ye  that 
are)  round  about  him  ;  let  them  bring  tribute  to  the  Dread  ( One.) 
The  first  clause  may  be  understood  to  mean,  pay  now  what  you 
have  vowed  before,  i.  e.  before  the  great  deliverance  and  during 


PSALM   LXXVI. 


185 


the  impending  danger.  The  addition  of  your  God  shows  that 
the  object  of  address  is  Israel.  Compare  Deut.  xxiii.  22  (21.) 
According  to  the  masoretic  interpunction,  all  that  are  round  about 
him  belongs  to  the  first  clause,  and  denotes  the  host  of  Israel,  in 
the  midst  of  whom  Jehovah's  tent  was  pitched  (Num.  ii.  2.)  The 
English  Bible,  following  the  ancient  versions,  throws  these  words 
into  the  last  clause,  as  the  subject  of  the  verb  that  follows,  let  all 
that  are  round  about  him  bring  presents,  or  they  shall  bring 
presents.  This  last  word  in  Hebrew  denotes  tribute  from  the 
conquered  or  dependent  to  the  conqueror  or  sovereign.  See 
above,  on  Ps.  Ixviii.  30  (29),  and  compare  Isai.  xviii.  7.  This 
was  literally  verified  in  the  case  of  Hezekiah's  rescue  from  the 
power  of  Sennacherib.  See  2  Chron.  xxxii.  23.  God  is  here 
called  Fear  or  Terror,  as  an  object  to  be  reverenced  or  dreaded. 
Compare  the  similar  expressions  in  Isaiah  viii.  12,  13. 

13  (12.)  He  cuts  off  the  spirit  of  princes ,  he  is  feared  (or  to  be 
feared)  by  the  kings  of  earth.  The  first  verb  is  specially  applied 
to  the  pruning  or  cutting  of  vines.  See  Jer.  vi.  9.  xxv.  30.  xlix. 
9,  and  compare  Rev.  xiv.  18,  19.  Its  future  form  includes  a 
potential  sense.  He  can  do  it  when  he  will,  and  he  will  do  it 
when  he  sees  occasion.  Spirit  or  breath  is  here  put  for  the  life 
or  vital  principle,  to  cut  which  is  to  kill.  He  who  possesses  this 
alarming  power  is  or  ought  to  be  an  object  of  religious  fear,  not 
only  to  ordinary  men  or  to  certain  great  men  in  particular,  but 
to  all  the  kings  of  the  earth.  Compare  Matt.  x.  28.  Luke  xii. 
5.  These  expressions  show  that  the  historical  occasion  of  the 
psalm  was  not  an  event  of  merely  local  interest,  but  a  great  his- 
torical and  national  catastrophe,  such  as  the  blow  inflicted  on  the 
power  of  Assyria  by  the  sudden  destruction  of  Sennacherib's  host. 


186  PSALM    LXXVl 


PSALM   L  XXVII. 

1.  To  the  Chief  Musician  over  (the  choir  or  family  of)  Jedu- 
thun.  By  Asaph.  A  Psalm.  For  the  meaning  of  this  title,  see 
above,  on  Ps.  Ixii.  1.  The  psalm  before  us  contains  a  complaint 
and  prayer  of  the  ancient  church  in  times  of  deep  distress.  It 
consists  of  two  parts.  In  the  first,  the  church  describes  her  sad 
condition  and  complains  of  God's  desertion,  vs.  2 — 10  (1 — 9.) 
In  the  second,  she  encourages  herself  by  the  remembrance  of 
former  deliverances,  and  especially  of  that  from  Egypt,  vs.  11 — 
21  (10 — 20.)  The  particular  historical  occasion  is  not  specified  ; 
but  if,  as  some  suppose,  it  be  the  crisis  of  afiairs  in  the  reign  of 
Josiah,  the  name  Asaph  must  be  understood  as  a  description  of 
the  family,  and  not  of  its  progenitor.  See  above  on  Ps.  1.  1. 
There  are  several  obvious  imitations  of  this  psalm  in  the  third 
chapter  of  Habakkuk. 

2  yl  )  My  voice  unto  God  (I  will  raise)  and  will  cry  ;  my  voice 
unto  God  (I  will  raise)  and  he  will  give  ear  to  me.  Some  make 
the  last  verb  an  imperative,  and  (when  I  raise  my  voice)  do  thou 
give  ear.  But  besides  the  sudden  change  of  person,  which,  though 
common,  is  not  to  be  assumed  without  necessity,  the  form  of  the 
Hebrew  verb  is  that  of  an  infinitive,  to  be  determined  by  assimi- 
lation to  the  one  before  it.  The  last  clause  then  really  assigns  a 
reason  for  the  purpose  expressed  in  the  first.  He  would  not  pray, 
if  he  despaired  of  being  heard. 


PSALM   LXXVII.  187 

3  (2.)  Li  the  day  of  my  distress  the  Lord  I  sought ;  my  hand 
by  night  was  spread  and  grew  not  numb  ;  my  soul  refused  to  be 
comforted.  Day  is  here  put  for  time,  but  not  without  allusion  to 
the  mention  of  the  night  in  the  clause  following,  so  as  to  express 
the  idea  that  he  prayed  day  and  night.  The  verb  translated 
spread  means  strictly  spilt,  poured  out,  scattered,  but  seems  to  be 
here  poetically  applied  to  the  spreading  of  the  hands  as  a  cus- 
tomary gesture  of  entreaty.  See  above,  on  Ps.  xliv.  21  (20.) 
The  common  version,  my  sore  ran,  has  no  foundation  in  etymo- 
logy or  usage.  For  the  meaning  of  the  next  verb,  see  above,  on 
Ps.  xxxviii.  9  (8.)  Its  form  is  future,  but  the  copulative  particle, 
though  separated  from  it  by  the  negative,  may  be  considered  as 
exerting  a  conversive  force. 

4  (3.)  I  remember  God  and  murmur  ;  I  muse,  and  overtchelmed 
IS  my  spirit.  Selah.  The  recollection  of  God's  former  kindness, 
as  contrasted  with  what  seems  to  be  his  present  desertion,  extorts 
from  the  sufferer  an  expression  of  disquietude.  The  second  verb 
in  Hebrew  is  the  same  with  that  in  Ps.  xxxix.  7  (6.)  xlii.  6,  12 
(5,  11.)  Iv.  18  (17.)  My  spirit  is  not  simply  equivalent  to  my- 
self, but  suggests  the  additional  idea  of  profound  internal  agitation. 

5  (4.)  Thou  hast  held  fast  my  eyes ;  I  am  sviitten  and  cannot 
speak.  The  word  here  rendered /as^  is  properly  a  passive  par- 
ticiple meaning  watched,  kept,  and  here,  from  the  connection,  kept 
awake  or  open.  This  circumstance  is  added  to  enhance  the  de- 
scription of  his  miserable  state. 

6  (5.)  I  thought  on  days  of  old,  years  of  antiquities  {ot  perpe- 
tuities.) The  contrast  of  the  present  with  the  past  is  again  urged 
as  an  ao-o-ravatino;  circumstance  in  his  condition. 


oo 


7  (6.)  I  will  remember  my  song  in  the  night,  with  my  heart  will 
I  muse,  and  my  spirit  inquires.     The  futures  of  the  first  clause 


188  PSALM    LXXVIl. 

have  reference  to  the  time  of  actual  suflfering.  The  word  trans- 
lated song  means  strictly  a  stringed  instrument^  or  that  kind  of 
music,  but  is  here  used  more  generally  to  denote  the  musical  ex- 
pression of  thanksgiving.  In  the  night  qualifies  the  words  imme- 
diately preceding  {my  song)^  not  the  remoter  antecedent  (J  re- 
member.)  With  my  hearty  i.  e.  in  communion  with  it,  with 
myself.  My  spirit  inquires^  i.e.  I,  from  the  bottom  of  my  heart, 
ask  the  questions  recorded  in  the  following  verses, 

8  (7.)  For  ever  icill  the  Lord  reject.,  and  will  he  no  more  favour  ? 
It  was  thus  that  the  spirit  of  the  sufferer  made  inquiry.  For  ever, 
literally,  to  eternities  or  ages.  Reject^  with  abhorrence  and  con- 
tempt. See  above,  on  Ps.  xliii.  2.  xliv.  10,24  (9,23.)  Ix.  3,  12 
(2,  11.)  Ixxiv.  1.  The  idiomatic  form  of  the  last  clause  is,  will 
he  not  add  to  favour  again  (or  any  longer  ?) 

9  (8.)  Ceased  forever  has  his  mercy.,  failed  {his)  word  to 
generation  and  generation  ?  The  general  term  word  here  denotes 
specifically  a  word  of  promise.  See  above,  on  Ps.  xviii.  31  (30.) 
Generation  and  generation.,  i.  e.  all  generations  in  succession,  are 
not  mentioned  as  the  objects  of  the  promise,  to  whom  God's  word 
was  pledged,  but  as  the  period  of  its  failure. 

10  (9.)  Has  the  Mighty  {One)  forgotten  to  he  gracious^  or  closed 
in  wrath  his  mercies  ?  Selah.  The  use  of  the  divine  name  Fl 
is  here  significant,  as  if  it  had  been  asked,  does  the  goodness  of 
God  no  longer  bear  proportion  to  his  greatness  ?  The  verb  trans- 
lated closed  is  one  found  only  in  poetical  style.  The  original  ex- 
pression for  his  mercies  suggests  the  idea  of  his  bowels.,  according 
to  the  idiom  which  represents  the  viscera  as  the  seat  of  the  ten- 
derest  affections. 

11  (10.)  And  I  said ^  this  is  my  affliction^  the  years  of  the  right 
hcmd  of  the  Highest.     This  may  be  regarded  as  the  turning  point 


PSALM   LXXVII.  189 

of  the  entire  composition.  After  all  the  repinings  and  misgivings 
just  described,  I  said,  at  length,  what  I  might  and  should  have 
said  before.  My  a^idion,  literally,  7ny  sickness^  that  specific  form 
of  sufi'ering  being  put  for  suffering  in  general,  as  inflicted  by  the 
hand  of  God.  The  use  of  the  word  years  seems  to  imply  that 
the  trial  was  one  of  lono;  continuance.  The  divine  name  or  de- 
scription  {Most  High)  suggests  the  duty  and  necessity  of  yielding 
to  his  sovereign  pleasure. 

\2 '{11.)  I  will  commevior ate  the  deeds  of  Jah  ;  for  I  will  re- 
memher  thy  wonders  of  old.  The  forms  of  the  verb  in  the  two 
clauses  are  different  though  needlessly  assimilated  by  the  masoretic 
critics  and  the  versions.  The  second  is  the  primitive  verb  remem- 
ber ;  the  first  its  derivative,  cause  to  be  remembered,  commemo- 
rate, celebrate.  The  literal  meaning  of  the  last  words  is  from 
antiquity  thy  wonder^  a  collective  and  abstract  expression  for  thy 
wondrous  works.  For  the  orio-in  and  use  of  the  divine  name 
Jah,  see  above,  on  Ps.  Ixviii.  5  (4.) 

13  (12.)  Atid  I  icill  meditate  of  all  thy  loork.,  and  of  thy  doings 
will  I  muse.  The  original  expression  is  not  of  but  in  them,  as  if 
implying  a  complete  absorption  of  the  thoughts  and  feelings  in  the 
object. 

14  (13.)  Oh  God .^  in  holiness  is  thy  way.  What  3'Eghty  {One) 
is  great  like  God  ?  The  common  version,  m  the  sanctuary^  yields 
a  good  sense  ;  but  the  other  is  entitled  to  the  preference  on  ac- 
count of  Ex.  XV.  11,  to  which  place  there  is  evident  allusion. 
Holiness  here  means  the  divine  perfection,  all  that  distinguishes 
the  Maker  from  his  creatures.  See  above,  on  Ps.  xxii.  4  (3.) 
Thy  way,  i.  e.  thy  mode  of  dealing  with  thy  creatures,  and  par- 
ticularly with  thy  people.  The  use  of  the  name  El  is  again  signi- 
ficant. Who  is  there  like  God,  even  among  the  mightiest  and 
most  exalted  beings  .'* 


190  PSALM  LXXYll. 

15  (14.)  Thou  {art)  the  Almighty  doing  wonders;  thou  hast 
made  knoicn  in  the  nations  thy  strength.  Thou  ait  the  true  Al- 
mighty as  distinguished  from  all  counterfeits.  Doing.,  i.  e. 
habitually,  characteristically,  doing  wonders.  The  next  word  has 
the  singular  form  but  a  collective  meaning,  as  in  v.  12  (11) 
above.  In  the  nations.,  not  only  to  them,  but  among  them,  in  the 
midst  of  them,  and  in  their  own  experience.  The  display  of  God's 
omnipotence  had  not  been  confined  to  his  own  people,  but  extended 
to  surrounding  nations.  This  is  particularly  mentioned  in  the 
history  of  the  exodus  from  Egypt.      See  Ex.  ix.  16.  xv.  14. 

16  (15.^  Thou  hast  redeemed  with  the  arm  thy  jieo^le.,  the  sons 
of  Jacob  and  Joseph.  Selah.  The  particular  display  of  the  di- 
vine strength  just  referred  to  is  now  specified.  Redeemed., 
recovered  from  captivity  or  bondage.  With  the  arm.,  i.  e.  by  the 
exercise  of  power.  See  above,  on  Ps.  xliv.  4  (3.)  Joseph  is 
named  as  well  as  Jacob.,  in  order  to  include  the  ten  tribes  in  the 
statement,  which  might  otherwise  have  been  applied  to  Judah  only, 
as  the  legitimate  successor  of  the  ancient  Israel.  In  this  clause 
some  interpreters  see  a  distinct  allusion  to  the  downfal  of  the 
kingdom  of  the  ten  tribes,  as  an  event  which  had  already  taken 
place  when  the  psalm  was  written. 

17  (16.)  The  icaters  saw  thee,  God,  the  waters  saw  thee;  they 
shake,  yea,  the  depths  quake.  The  historical  reference  is  of  course 
to  the  passage  of  the  Red  Sea,  but  at  the  same  time  with  al- 
lusion to  the  symbolical  use  of  seas  in  Scripture.  See  above,  on 
Ps.  xlvi.  3  (2.)  The  transition  from  the  past  tense  to  the  future 
or  present  shows  that  the  writer  suddenly  transports  himself  into 
the  midst  of  the  events  which  he  commemorates.  The  yea  or  nay 
(C)5<)  in  the  last  clause  is  emphatic.  Not  merely  the  surface  of 
the  water  moves  ;  its  very  depths  are  agitated  and  convulsed. 

18  (17.)  The  clouds  poured  water  ;  the  skies  gave  a  sound  ;  yea. 


PSALM    LXXVII.  192 

thine  arroiDS  Jly.  These  are  natural  phenomena  of  storms,  here 
noted  as  betokening  God's  presence.  See  above,  on  Ps.  xviii. 
12 — 15  (11 — 14.)  The  skies,  the  vapours  constituting  the  visible 
heavens.  See  above,  on  Ps.  Ixviii.  35  (34.)  Gave  a  sound,  ut- 
tered their  voice,  a  beautiful  description  of  the  thunder.  The 
yea  indicates  a  climax.  There  was  not  only  rain  and  thunder  but 
lightning,  the  flashes  of  which  are  poetically  spoken  of  as  arrows. 
See  above,  on  Ps.  xviii.  15  (14.)  The  word  translated^?/  is  an 
intensive  form  of  the  verb  to  go,  implying  swiftness  and  perhaps 
diversity  of  direction,  hither  and  thither,  to  and  fro.  See  above, 
on  Ps.  xxvi.  3.  xxxv.  14.     With  this  verse  compare  Hab.  iii.  11. 

19  (18.)  The  voice  of  thy  thunder  [was)  in  the  ivhirlwind ; 
lightnings  made  the  world  shine;  (then)  shook  and  quaktd  the 
earth.  The  word  translated  whirlwind  usually  means  a  wheel, 
but  is  sometimes  applied  to  any  thing  whirled  or  driven  round 
before  the  wind.  See  below,  on  Ps.  Ixxxiii.  14  (13),  and  com- 
pare Isai.  xvii.  13.  Hence  it  may  naturally  be  employed  to  de- 
signate the  whirlwind  itself  as  the  cause  of  this  rotary  motion. 
This  is  surely  more  agreeable  to  usage  than  to  make  it  descriptive 
of  mere  swiftness  or  velocity.  The  common  version,  in  the  hea- 
ven, if  not  entirely  arbitary,  must  rest  upon  a  supposed  allusion 
to  the  convex  appearance  of  the  heavens.  Made  to  shine,  illu- 
minated, lighted  up.  There  is  however  no  affinity  between  the 
Hebrew  word  and  that  for  lightnings.  The  whole  description  is 
remarkably  like  that  of  the  theophany  in  Ps.  xviii.  See  also 
Hab.  iii.  14. 

20  (19.)  In  the  sea  (was)  thy  way  and  thy  paths  in  great  (or 
many)  waters,  and  thy  footsteps  were  not  known.  This  may  be 
understood  as  a  general  description  of  the  divine  operations  as  in- 
scrutable, in  which  case  the  verbs  supplied  should  have  the  pre- 
sent form,  is  thy  way,  are  not  known.  It  is  more  agreeable,  how- 
ever, to  the  context,  and  in  far  better  keeping  witli  the  vivid 


192  PSALM  LXXVIII. 

graphic  character  of  this  part  of  the  psalm,  to  understand  the 
verse,  at  least  in  the  first  instance,  as  referring  to  the  exodus  from 
Egypt,  when  it  might  indeed  be  said  that  the  way  of  Jehovah,  as 
the  deliverer  and  conductor  of  his  people,  was  hi  the  sea^  and  that 
his  footsteps  and  theirs  could  not  be  traced,  because  the  waters 
instantly  rolled  over  them.     With  this  verse  compare  Hab.  iii.  15. 

21  (20.)  Thou  didst  guide  like  a  Jiock  thy  jpeople^  by  the  hand 
of  Moses  and  Aaron.  Like  a  flock,  in  perfect  safety  and  with 
perfect  ease.  The  comparison  of  Moses,  at  this  juncture,  to  a 
shepherd,  reappears  in  Isai.  Ixiii.  11 — 14.  The  conclusion  of  the 
psalm  appears  abrupt,  but  any  devout  Israelite  could  draw  the 
inference  for  himself,  that  he  who  had  so  gloriously  saved  his 
people  could  deliver  them  again. 


PSALM     LXXYIII. 

This  psalm  appears  to  have  been  written  after  David's  eleva- 
tion to  the  throne,  and  perhaps  before  he  was  acknowledged  by 
the  whole  race  of  Israel  (2  Sam.  v.  5.)  Its  design  is  to  impress 
upon  the  public  mind  the  true  grounds  of  the  transfer  which  had 
taken  place,  of  the  pre-eminence  in  Israel,  from  the  tribe  of 
Ephraim  to  that  of  Judah,  as  the  execution  of  a  divine  purpose 
long  before  disclosed,  and  at  the  same  time  a  just  judgment  on 
the  sins  committed  by  the  people  under  the  predominant  influence 
of  Ephraim,  from  the  time  of  Joshua  to  that  of  Eli.  The  internal 
character  of  the  psalm  determines  its  external  form,  which  is 
simple,  and  admits  of  no  minute  division,  beyond  that  afforded  by 
the  historical  succession  of  events  and  the  logical  design  of  the 


PSALM   LXXVIIl.  193 

composition,  to  prove  that  the  Israelites  under  the  ascendancy 
of  Ephraim  were  similar  in  character  to  the  elder  generation  which 
came  out  of  Egypt. 

1.  MaschU.  By  Asaph  Listen,  my  people,  to  my  law  ;  in- 
cline your  ear  to  the  sayings  of  my  mouth.  This  is  eminently  a 
didactic  psalm,  because  it  teaches  the  true  meaning  of  events  in 
the  history  of  Israel  which  might  otherwise  seem  to  be  mere 
matters  of  curiosity.  For  the  same  reason  it  was  necessary  that 
it  should  be  so  designated  in  the  title  or  inscription.  See  above, 
on  Ps.  xxxii.  1.  xlii.  1.  lii.  1.  etc.  The  Asaph  meant,  as  we  have 
seen,  is  probably  the  contemporary  and  chief  musician  of  David, 
but  also  an  inspired  psalmist.  See  above,  on  Ps.  1.  1.  In  this 
verse,  he  invites  attention,  as  if  to  something  strange  and  unex- 
pected. My  people,  fellow-members  of  the  ancient  church,  not 
as  individuals,  however,  but  as  an  organized  body.  My  law,  my 
inspired  instructions  which,  as  such,  have  a  binding  authority  and 
force. 

2.  /  will  open,  in  a  parable,  my  mouth ;  I  will  utter  riddles 
from  antiquity.  By  a  parable  we  are  here  to  understand  an 
analogical  illustration  of  divine  truth.  An  exposition  of  the  true 
design  and  meaning  of  the  history  of  Israel  was  in  this  sense  a 
mashal  or  parable.  Riddles,  enigmas,  not  the  events  themselves, 
but  their  latent  import,  which  escaped  a  merely  superficial  obser- 
vation. See  above,  on  Ps.  xlix.  5  (4.)  Of  old,  or  from  an- 
tiquity, i.  e.  belonging  to  the  early  period  of  our  national  exist- 
ence. Utter,  literally,  pour  forth,  cause  to  flow  or  gush.  See 
above,  on  Ps.  xix.  3  (2.) 

3.  Which  we  have  heard,  and  have  knownthem,  and  our  fathers 
recounted  to  us.  Here,  as  often  elsewhere,  the  knowledge  of  God's 
ancient  dealings  with  his  people  is  ascribed  to  that  national  tra- 
dition, which  they  were  not  only  suffered  but  required  to  cherish 

9 


194  PSALM    LXXVIJI. 

and  perpetuate  (Ex.  xii.  14.  Deut.  vi.  20),  but  wHich  was  not 
at  all  exclusive  of  a  written  and  authoritative  record. 

4.  We  loillnot  hide  {them)  from  their  sonSy  to  an  after  genera- 
tion  recounting  the  praises  of  Jehovah^  and  his  strength^  and  his 
wonders  lohich  he  did.  The  psalmist  here  recognises  the  obliga- 
tion resting  on  the  individual  parent,  but  above  all  on  the  church 
as  such,  to  continue  the  transmission  of  this  knowledge  to  the 
latest  generations. 

5.  And  set  wp  a  testimony  in  Jacoh^  and  a  law  established  in 
Israel^  which  he  commanded  our  fathers^  to  make  them  known  unto 
their  sons.  The  essential  idea  here  conveyed  still  is,  that  the 
traditional  transmission  of  God's  mighty  deeds  entered  into  the 
very  end  or  purpose  for  which  Israel  existed  as  a  nation. 

6.  In  order  that  the  after  generation  might  kno%i\  sons  he  horn^ 
arise  J  and  tell  (it)  to  their  own  sons.  This  prolonged  reiteration 
of  the  same  thing  seems  intended  to  preclude  the  thought  or  feel- 
ing, that  the  things  about  to  be  recounted  were  mere  relics  of 
antiquity,  without  interest  or  use  to  the  contemporary  race. 

7.  And  might  place  in  God  their  hope,  and  not  forget  the  deeds 
of  the  Almighty.,  and  his  commandments  might  observe  (or  keep.) 
The  construction  is  continued  from  the  verse  preceding.  The 
recollection  thus  enjoined  was  not  a  more  historical  or  speculative 
exercise,  but  designed  to  have  a  practical  effect,  to  wit,  that  of 
securing  obedience. 

8.  And  might  not  he  as  their  fathers,  a  generation  stuhhorn  and 
rehellious,  a  generation  that  did  not  prepare  its  heart,  and  ichose 
spirit  was  not  true  to  God.  A  still  more  specific  purpose  is  here 
mentioned,  to  wit,  that  of  warning  by  means  of  bad  examples. 
The  fathers  here  meant  arc  the  elder  race  that   came  out  of 


PSALM    LXXVIII.  195 

Egypt.  The  description  stubborn  and  rebellious  is  borrowed  from 
Deut,  xxi.  18.  To  prepare  the  heart  is  to  dispose  or  devote  it  to 
God's  service.     Compare  1  Sam.  vii.  3.  2  Chron.  xx.  33. 

9.  The  sons  of  Ephraim^  armed  bowmen^  turned  (back)  in  the, 
day  of  battle.  The  people,  during  the  ascendancy  of  Ephraim, 
proved  false  to  their  great  mission  of  subduing  Canaan  and  de- 
stroying its  inhabitants.  This  neglect  is  represented,  in  the  his- 
tory itself,  as  the  source  of  all  the  national  calamities  that  fol- 
lowed. As  the  bow  among  the  ancients  was  one  of  the  chief 
weapons  of  war,  the  description  armed  bowmen  is  equivalent  to 
well  armed  soldiers,  and  is  added  to  enhance  the  guilt  and  shame 
of  those  who  thus  betrayed  their  trust,  in  spite  of  every  external 
advantage. 


"b^ 


10.  They  kept  not  the  covenant  of  God^  and  in  his  law  refused 
to  walk.  They  violated  the  condition  of  their  national  vocation, 
and  refused  to  do  the  very  thing  for  which  they  were  brought  out 
of  Egypt. 

11.  And  forgot  his  deeds  and  his  wonders  which  heshoioed  them. 
The  second  generation  forgot  the  proofs  of  God's  presence  and 
power,  which,  in  the  person  of  their  fathers,  they  had  seen  when 
they  came  out  of  Egypt. 

12.  Before  their  fathers  he  did  a  wonder ^  in  the  land  of  Egypt, 
in  the  field  of  Zoan.  Wonder  has  here  the  same  collective 
sense  as  in  Ps.  Ixxvii.  12,  15  (11,  14,)  Zoan  called  by  the 
Grreeks  Tanis,  was  the  ancient  capital  of  Lower  Egypt.  See 
Num.  xiii.  22.  The  field  of  Zoan  was  the  country  immediately 
adjacent  to  it. 

13.  He  clave  the  sea,  and  let  them  pass,  and  made  the  waters 


196  PSALM   LXXVIil. 

stand  as  a  heap.     This  last  expression  is  derived  from  Ex.  xv.  8. 
See  above,  on  Ps.  xxxiii.  7. 

14.  And  led  them  by  the  cloud  by  day^  and  all  the  night  by  light 
of  fire.  See  Ex.  xiii.  21,  22.  The  original  expression,  in  the 
cloudy  may  denote  something  more  than  instrumental  agency,  to 
wit,  the  personal  presence  of  the  Divine  Angel  in  the  cloud 
itself. 

15.  He  cleaves  rocks  in  the  wilderness^  and  gives  them  drink  as 
a  great  deep.  This  last  is  a  hyperbolical  description  of  an  abun- 
dant flow  of  water  in  the  desert.  Some  account  for  it  by  sup- 
posing an  allusion  to  the  flood,  from  the  account  of  which  (Gen. 
vii.  11)  some  of  the  expressions  are  borrowed.  The  verse  has 
reference  to  both  miraculous  supplies  of  this  kind,  one  in  the  first, 
and  one  in  the  last  year  of  the  error  in  the  wilderness.  See  Ex. 
xvii.  6    Num.  xx.  8. 

16.  And  brings  out  torrents  from  a  rock^  and  brings  down  wa- 
ters like  the  rivers.  This  verse  relates  to  the  later  miracle,  re- 
corded in  the  twentieth  of  Numbers. 

17.  And  they  continued  still  to  sin  against  him,  to  rebel  against 
the  Highest  in  the  desert.  What  ought  to  have  been  the  efi'ect  of 
these  divine  interpositions,  is  clearly  implied  in  this  description  of 
the  actual  efi'ect.  The  very  means  which  should  have  made  them 
more  obedient  made  them  more  rebellious.  The  last  word  in 
Hebrew  means  a  desert,  properly  so  called,  a  dry  land,  and  may 
here  be  used  to  suggest  the  idea,  that  they  foolishly  and  wickedly 
provoked  God  in  the  very  situation  where  they  were  most  de- 
pendent on  him  for  protection  and  supplies.  The  extent  of  this 
dependence  is  implied  in  the  use  of  a  divine  name  signifying  sove- 
reignty, supremacy. 


PSALM    LXXVIIl.  197 

18.  And  tempted  God  in  their  heart,  to  ask  food  for  their  soul. 
To  tempt  God  is  to  require  unnecessary  proof  of  what  should  be 
believed  without  it.  Instead  of  trusting  in  his  bounty  to  supply 
them,  they  anxiously  demanded  what  they  looked  upon  as  neces- 
sary for  their  sustenance.  In  their  heart  describes  the  first  con- 
ception of  the  sin,  as  distinguished  from  its  outward  commission 
in  the  next  verse.  To  ask,  by  asking,  or  rather,  so  as  to  ask. 
Such  was  their  impious  distrust  of  God,  that  they  actually  asked, 
etc.  For  their  soul,  for  themselves  ;  or,  for  their  appetite,  to 
gratify  their  inordinate  desire  of  bodily  indulgence  ;  or,  for  their 
life,  as  absolutely  necessary  to  preserve  it. 

19.  And  spake  of  God  (and)  said,  Will  the  Almighty  he  able 
to  set  a  table  in  the  wilderness  ?  This  they  not  only  said,  but 
said  it  speaking  of  or  against  God.  The  unreasonableness  of  the 
doubt  is  aggravated  by  the  use  of  a  divine  name  which  implies  om- 
nipotence. As  if  they  had  said.  Can  he  do  this  who  can  do 
everything .'' 

20.  La,  he  smote  the  rock,  and  waters  flow,  and  streams  gush 
out ;  (but)  can  he  also  give  bread  or  provide  flesh  for  his  people  ? 
The  same  thing  is  now  proved  by  an  appeal  to  what  he  had  done. 
The  question  is  reduced  to  an  absurdity  by  introducing  as  a  kind 
of  preamble,  what  ought  to  have  prevented  its  being  asked  at 
all.  The  doubters  are  described  in  these  two  verses  as  virtually 
reasoning  thus ;  God  is  almighty  ;  but  is  he  able  to  supply  our 
wants  }  He  has  given  us  water  ;  but  can  he  give  us  bread  or 
meat } 

21.  Therefore  Jehovah  heard  and  was  wroth,  and  fire  was 
kindled  in  Jacob,  and  also  anger  came  up  in  (or  against)  Israel. 
The  first  clause  exemplifies  a  common  Hebrew  idiom,  equivalent 
to  saying,  therefore  when  he  heard  he  was  angry.  Heard,  not 
the  rumour  or  report  of  their  offence,  but  the  ofience  itself,  which 


198  PSALM  LXXVIIl. 

consisted  externally  in  speaking  against  God.  The  second  verb 
is  a  reflexive  form  of  one  that  means  to  pass  out  or  over,  and 
properly  denotes  the  act  of  letting  one's  self  out  or  giving  vent  to 
the  emotions.  Fire  seems  to  be  a  figure  for  this  same  wi'ath, 
with  or  without  allusion  to  material  fire  as  a  destroying  agent. 
Compare  Num.  xi.  1.  Came  up^  in  the  mind.  See  2  Sam. 
xi.  20.  Or  there  may  be  an  allusion  to  the  visible  ascent  of 
smoke  and  flame,  as  in  Ps.  xviii.  9  (8.) 

22.  Because  they  believed  not  in  God,  and  trusted  not  in  his  sal- 
vation. Compare  the  terms  of  the  history  in  Ex.  xiv.  13.  Num. 
xiv.  11. 

23.  And  he  commanded  the  cloud  above,  and  the  doors  of  heaven 
he  opened.  The  connection  of  the  sentences  is  correctly  although 
freely  given  in  the  common  version,  though  he  had  commanded, 
etc.  Above,  literally,  from  above,  but  see  on  Ps.  1.  4.  The 
whole  verse  expresses  the  idea  of  a  copious  supply  from  heaven. 
In  the  last  clause  there  seems  to  be  a  reference  to  the  opening  of 
the  windows  of  heaven  at  the  deluge.  Compare  Gen.  vii.  11, 
and  see  above  on  v.  15. 

24.  And  rained  upon  them  manna  to  eat,  and  corn  of  heaven 
gave  to  them.  The  expression  rained  is  borrowed  from  the  his- 
tory, Ex.  xvi.  4.  The  addition  of  the  words  to  eat  may  have 
reference  to  the  primary  import  of  the  word  [y2\  manna  as  an 
interrogative  or  indefinite  pronoun,  meaning  what  or  somewhat,  so 
that  the  words  here  might  also  bear  the  sense  of  something  to  eat. 
See  Ex.  xvi.  15,  31.  It  is  called  corn  of  heaven  as  a  miracu- 
lous substitute  for  bread,  and  also  in  allusion  to  its  granular  form 
and  appearance,  Ex.  xvi.  31. 

25.  Bread  of  the  mighty  (ones)  did  (each)  man  eat  ;  victual  he 
sent  them  to  the  full.    The  first  Hebrew  word,  as  appears  from  the 


PSALM   LXXVIII.  199 

preceding  verso,  is  used  in  its  specific  sense  of  hread,  and  not  in 
the  generic  one  of  food^  wliich  is  otherwise  expressed  in  v.  20. 
Some  explain  bread  of  the  mighty  to  mean  delicate  or  costly 
bread,  like  that  used  by  the  rich  and  noble.  But  to  these  the 
epithet  is  nowhere  else  applied,  as  a  similar  one  is  to  the  angels 
in  Ps.  ciii.  20,  a  circumstance  which  favours  the  old  explanation 
given  in  the  Targum  and  the  Septuagint,  according  to  which 
manna  is  called  angeW  bread,  not  as  being  their  food,  but  as 
coming  from  the  place  where  they  reside.  3Tan  is  not  used 
generically  in  antithesis  to  angels,  which  would  have  required  an- 
other Hebrew  word  (QH^),  but  distributively  in  the  sense  of  every 
one,  as  it  is  in  the  history  of  this  very  miracle,  Ex.  xvi.  16.  The 
idea  then  is  that  enough  was  sent  for  all  without  exception.  The 
word  translated  victual  denotes  specially  provision  for  a  march 
or  journey.  See  Ex.  xii.  39.  To  t/iefull^ov  to  satiety,  enough 
and  more  than  enough  to  satisfy  the  appetite  of  every  individual ; 
another  expression  borrowed  from  the  history.     See  Ex.  xvi.  3. 

26.  He  rouses  an  east-wind  in  the  heavens,  and  guides  by  his 
power  a  south-unnd.  The  first  verb  is  a  causative  of  that  used  in 
Num.  xi.  31,  which  strictly  means  to  strike  a  tent  or  break  up  an 
encampment,  and  then  to  set  out  upon  a  march  or  journey,  but 
is  there  applied  to  the  sudden  rise  of  a  particular  wind.  The  east 
and  south  are  here  named  as  the  points  from  which  the  strongest 
winds  were  known  to  blow  in  that  part  of  the  world.  The  history 
itself  contains  no  such  specification.  Guides,  directs  it  in  the 
course  required  for  his  purpose. 

27.  And  he  rained  upon  them,  like  dust,Jlesh,  and  like  the  sand 
of  seas,  winged  fowl  (or  birds  of  wing. )  Here,  as  in  the  miracle 
of  water,  two  miraculous  supplies  of  flesh  are  brought  together. 
See  Ex.  xvi.  13.  Num.  xi.  31,  32.  To  these  too  is  transferred 
the  figure  of  rain,  which  in  the  history  is  applied  only  to  tho 
manna. 


200  PSALM  LXXVIII. 

28.  And  let  it  fall  in  the  midst  of  his  camp,  round  about  his 
dwellings.  The  pronoun  his  refers  to  Israel  as  a  body,  and  may 
be  rendered  clearer  by  the  use  of  the  plural  their.  Several  of  the 
terms  here  used  are  borrowed  from  the  Mosaic  narrative.  See 
Ex.  xvi.  13  Num.  xi.  31. 

29.  And  they  ate  and  were  sated  exceedingly,  and  (thus)  their 
desire  he  brings  to  them.  The  first  clause  is  an  amplification  of 
the  phrase  to  the  full  in  v.  25  above.  Compare  the  history  in 
Num.  xi.  18 — 20.  Their  desire^  i.  e.  the  object  of  it,  that  which 
they  had  longed  for. 

30.  They  were  not  (yet)  estranged  from  their  desire ;  still 
(was)  their  food  in  their  mouth.  This  is  merely  the  protasis  or 
conditional  clause  of  the  sentence  completed  in  the  next  verse. 
The  first  clause  does  not  mean  that  the  food  had  not  begun  to 
pall  upon  their  appetite,  but,  as  the  other  clause  explains  it,  that 
it  was  still  in  their  possession,  in  their  very  mouths,  when  God 
smote  them.     Compare  Num.  xi.  33. 

31.  And  the  wrath  of  God  came  up  among  them  (or  against 
them),  and  slew  among  their  fat  ones,  and  the  chosen  {youths)  of 
Israel  brought  low.  The  form  of  expression  in  the  first  clause  is 
the  same  as  in  v.  21  above.  Among  their  fat  ones,  i.  e.  killed 
some  or  many  of  them.  The  parallel  term,  according  to  its  ety- 
mology, means  picked  or  chosen  men,  but  in  usage  is  applied  to 
young  men  in  their  full  strength  and  the  flower  of  their  age,  and 
therefore  fit  for  military  service.  Thus  the  youngest  and  strongest 
arc  described  as  unable  to  resist  the  exhibition  of  God's  wrath 
against  his  people. 

32.  For  all  this  they  sinned  still,  and  believed  not  for  his  won- 
ders. Notwithstanding  all  these  favours  and  extraordinary  inter- 
positions, the  generation  that  came  out  of  Egypt  still  persisted  in 


PSALM    LXXVIII.  201 

their  evil  courses.  The  last  clause  does  not  charge  them  with 
denying  the  reality  of  the  wonders  which  they  witnessed,  but  with 
refusing  to  trust  God  on  the  strength  of  them.  This  appears 
from  the  history  itself,  Num.  xiv.  11,  to  which  there  is  obvious 
allusion. 

33.  And  (therefore)  he  wasted  in  vanity  their  days  and  their 
years  in  terror.  As  the  preceding  verse  relates  to  the  refusal  of 
the  people  to  go  up  against  the  Canaanites  in  the  first  year  of  the 
exodus,  so  this  relates  to  the  forty  years  of  error  in  the  wilder- 
ness, by  which  that  refusal  was  at  once  indulged  and  punished. 
The  fruitless  monotony  of  their  existence  during  this  long  period, 
and  their  constant  apprehension  of  some  outbreak  of  divine  wrath, 
are  expressed  here  by  the  words  translated  va7iity  and  terror. 
The  meaning  of  the  verb  is  that  he  suJBfered  or  caused  their  years 
to  be  thus  unprofitably  and  miserably  spent.  Compare  Ps.  Ixxiii. 
19. 

34.  If  he  slew  them.,  then  they  sought  him.,  and  returned  and 
inquired  early  after  God.  Whenever,  during  this  long  interval, 
he  punished  them  with  more  than  usual  severity,  a  temporary  and 
apparent  reformation  was  the  immediate  consequence.  The  verb 
in  the  last  clause  denotes  eager  and  importunate  solicitation.  See 
above,  on  Ps.  xliii.  2  (1.) 

35.  And  remembered  that  God  {was)  their  Rock.,  and  the 
Mighty.,  the  Most  High.,  their  Redeemer.  It  was  only  at  these 
times  of  peculiar  suffering  that  the  people,  as  a  body,  called  to 
mind  their  national  relation  to  Jehovah,  as  their  founder,  their 
protector,  and  their  refuge.  See  above,  on  Ps.  xviii.  3  (2),  and 
compare  Deut.  xxxii.  4,  15,  18,  31. 

36.  And  (yet)  they  deceived  him  with  their  mouth.,  and  with 
their  tongue  they  lie  to  him.     Even  these  apparent  reformations 


202  PSALM   LXXVllI. 

only  led  to  hypocritical  professions.  The  verb  in  the  first  clause 
does  not  describe  the  effect  but  the  intention.  It  may  therefore 
be  tvsinslsited  flattered  J  although  this  is  not  the  strict  sense  of  the 
Hebrew  word. 

37.  And  their  heart  was  not  fixed  (or  constant)  with  him^  and 
they  were  not  true  to  {or  faithful  in)  his  covenant.  Their  obedience 
was  capricious  and  imperfect,  and  proceeded  from  no  settled  prin- 
ciple or  genuine  devotion  to  his  service.  They  were  false  to  the 
very  end  for  which  they  existed  as  a  nation.  For  the  meaning  of 
a  fixed  or  settled  hearty  see  above,  on  Ps.  li.  12  (10),  and  com- 
pare Ps.  Ivii.  8  (7.) 

38.  And  he^  the  Merciful^  forgives  iniquity^  and  does  not  (ut- 
terly) destroy  ;  and  he  often  withdreio  his  anger ^  and  would  not 
arouse  all  his  wrath.  The  first  clause  relates  rather  to  God's  at- 
tributes, or  to  his  method  of  proceeding  in  the  general,  than  to 
his  proceeding  in  this  particular  case,  which  is  not  brought  for- 
ward till  the  last  clause.  There  is  obvious  allusion  to  the  de- 
scription of  God's  mercy  in  Ex.  xxxiv.  6,  7.  Forgives  is  a  very 
inadequate  translation  of  the  Hebrew  word,  which  necessarily 
suggests  the  idea  of  expiation  as  the  ground  of  pardon.  Often 
withdrew^  literally,  multiplied  to  withdraw  his  wrath,  or  cause  it 
to  return  without  accomplishing  its  object. 

39.  And  he  rememlered  that  they  (were  hut)  fiesh,  a  hreath  de- 
parting and  returning  not.  Here  as  elsewhere  the  frailty  and 
infirmity  of  man  is  assigned  as  a  ground  of  the  divine  forbearance. 
Compare  Ps.  ciii.  14 — 16.  Flesh,  a  common  scriptural  expres- 
sion for  humanity  or  human  nature,  as  distinguished  from  superior 
beings,  and  especially  from  God.  See  above,  on  Ps.  Ivi.  5  (4), 
and  compare  Gen.  vi.  3.  Isai.  xxxi.  3.  The  idea  of  fragility  and 
brief  duration  is  expressed  still  more  strongly  by  the  exquisite 
figure  in  the  last  clause.     The  melancholy  thought  with  which  it 


PSALM  LXXVIII. 


203 


closes  is  rendered  still  more  emphatic  in  Hebrevv  by  the  position 
of  the  verb  and  the  irregular  construction  of  the  sentence,  a  breath 

going  and  it  shall  not  return. 

40.  Hovj  oft  do  they  resist  him  in  the  wilderness  (and)  grieve 
him  in  the  desert  !  Many  particular  occurrences  are  summed  up 
in  this  pregnant  exclamation.  The  future  form  of  the  verbs 
seemg  to  have  reference  to  the  ideal  situation  of  the  writer,  look- 
ing forward  in  imagination  to  the  error  as  still  future,  and  saying 
as  Moses  might  have  said,  if  gifted  with  prophetic  foresight  of  the 
sins  cf  Israel,  Notwithstanding  all  these  favours  and  these  high 
professions,  how  oft  wiU  they  resist  his  authority  and  rouse  his 
wrath  ! 

41.  Awl  they  turned  and  tempted  God^  and  {on)  the  Holy  One 
of  IsroA  set  a  mark.  Having  described  the  conduct  of  the  first 
generation  in  the  wilderness,  the  Psalmist  now  proceeds  to  show 
that  the  younger  generation,  after  the  death  of  Joshua  (Josh, 
xxiv.  31),  were  like  their  fathers  (v.  57  below.)  The  fii'st  verb 
may  either  have  the  independent  meaning  turned  away  or  turned 
hack  from  his  service,  or  qualify  the  next  verb  by  denoting  repe- 
tition of  the  action  ;  and  they  temj^ted  again^  or  still  tem'pted. 
They  tempted  God  by  doubting  his  supremacy,  and  practically 
challenging  him  to  the  proof  of  it.  See  above,  on  v.  19.  The 
last  word  in  Hebrew  is  of  doubtful  meaning.  Some  explain  it,  by 
a  Syriac  analogy,  and  on  the  authority  of  the  ancient  versions,  to 
mean  -provoked  or  grieved.  In  the  only  other  place  where  the 
Hebrew  word  occurs  (Ez.  ix.  4)  it  means  to  set  a  mark  upon  a 
person,  which  some  apply  here,  in  the  figurative  sense  of  stigma- 
tizing or  insulting.  A  cognate  verb  is  used  by  Moses  (Num.  xxxiv. 
7,  8)  to  denote  the  act  of  laying  off  or  marking  out  a  boundary, 
which  is  probably  the  origin  of  the  common  version,  limited.,  i.  o. 
prescribed  bounds  to  the  power  of  Jehovah  in  their  unbelief. 
Holy  One  of  Israel,  see  above,  on  Ps.  Ixxi.  22. 


204  PSALM    LXXVIll. 

42.  They  remembered  not  his  handj  the  day  that  he  redeemed 
them  from  distress  {or  from  the  enemy.)  The  Psalmist  still  con- 
founds or  identifies  the  several  generations  as  one  aggregate  or 
national  person.  The  younger  race  remembered  not  the  mirac- 
ulous favours  experienced  by  their  predecessors.  His  hand^  the 
exertion  of  his  power,  a  favourite  Mosaic  figure.  See  particu- 
larly Ex.  vii.  5.  xiii.  9.  Deut.  vii.  8.  The  last  clause  admits  of 
two  constructions.  The  day  may  be  in  apposition  with  his  Jiandy 
and  a  collateral  object  to  the  verb,  as  in  the  common  version  ;  or 
it  may  be  an  adverbial  expression  qualifying  what  precedes.  '  They 
remembered  not  how  his  power  was  exerted  in  the  day  that  \q 
redeemed  them  from  the  enemy.'  The  essential  meaning  is  the 
same  in  either  case. 

43.  {He)  ivho  set  in  Egypt  his  signs  and  his  wonders  in  the 
field  of  Zoan.  The  miraculous  interpositions  at  the  exodus  were 
signs  of  God's  presence  and  immediate  agency.  To  set  these 
was  to  hold  them  up  to  view.  See  above,  on  Ps.  Ixxiv.  4.  The 
description  of  Egypt  in  the  last  clause  is  repeated  from  v.  12 
above. 

44.  And  turned  to  blood  their  rivers,  and  their  streams  they  can 
not  drink.  The  general  statement  of  the  preceding  verse  is 
rendered  more  specific  by  the  mention  of  several  of  the  plagues 
in  detail,  beginning  with  the  first.  See  Ex.  vii.  18 — 20.  The 
word  translated  rivers  is  the  plural  of  one  commonly  applied  to 
the  Nile,  and  supposed  i^o  be  of  Egyptian  origin.  It  may  here 
be  understood  as  denoting  either  the  natural  branches  of  the  Nile 
or  the  artificial  channels  by  which  its  waters  are  employed  in  the 
irrigation  of  the  country.  In  the  last  clause,  by  a  very  common 
trope,  the  wi'iter  speaks  as  he  might  have  spoken  at  the  time  of 
the  event. 

45.  He  scTids  among  them  (or  against  them)  flies  and  they  de- 


PSALM   LXXVIIT.  205 

vour  them,  and  frogs  and  they  destroy  them.  Two  of  the  other 
plagues  are  here  added,  from  the  narrative  in  Exodus  oh.  viii. 
The  first  noun  in  Hebrew  was  explained  by  the  ancient  writers  as 
denoting  a  mixture  of  noxious  animals  ;  but  the  best  interpreters 
are  now  agreed  that  it  means  the  Egyptian  dog-fly,  which  Philo 
represents  as  feeding  upon  flesh  and  blood. 

46.  And  he  gave  (up)  to  the  caterpillar  their  produce^  and  their 
labour  to  the  locust.  Both  the  animal  names  in  this  verse  are 
really  designations  of  the  locust,  one  meaning  the  devour er^  and 
the  other  denoting  the  vast  numbers  of  that  insect.  Their  labour j 
i.  e.  its  efiect  or  fruit.     Compare  the  narrative  in  Ex.  x.  12 — 19. 

47.  He  kills  with  hail  their  vine  and  their  sycamores  with  frost. 
The  destruction  of  the  vines  is  not  mentioned  in  the  history  (Ex. 
ix.  23 — 32),  though  it  is  in  Ps.  cv.  33.  It  has  even  been  de- 
nied that  the  culture  of  the  vine  was  known  in  ancient  Egypt ; 
but  the  fact  has  been  fully  established  by  modern  investigation 
and  discovery.  The  last  word  of  the  sentence  occurs  nowhere 
else.  Some  of  the  moderns  explain  it,  from  an  Arabic  analogy,  to 
mean  an  ant ;  but  the  parallelism  favours  the  usual  interpreta- 
tion which  is  derived  from  the  ancient  versions. 

48.  And  delivered  their  cattle  to  the  hail  and  their  herds  to  the 
flames.     The   Hebrew  verb  strictly  means  shut  up,  and  occurs 

elsewhere  in  the  combination  to  shut  up  in  the  hand,  i.  e.  abandon 
to  the  power,  of  another.  See  above,  on  Ps.  xxxi.  9  (8),  and 
compare  1  Sam.  xxiii.  11.  Here,  as  in  Deut.  xxxii.  30,  the  verb 
is  used  absolutely  in  the  sense  of  the  whole  phrase.  The  word 
translated  flames  occurs  above  in  Ps.  Ixxvi.  4  (3),  and  is  here  a 
poetical  description  of  the  lightning.  The  common  version  {hot 
thunderbolts)  is  striking  and  poetical,  but  perhaps  too  strong. 
This  verse  does  not  relate  to  a  distinct  plague,  but  to  the  effects 


20G  PbALM   LXXVIII. 

of  the  hail-storm  upon  animals,  as  its  effect  upon  plants  was  de- 
scribed in  the  preceding  verse. 

49.  He  sends  upon  them  the  heat  of  his  anger,  wrath  and  indigo 
nation  and  anguish,  a  mission  of  angels  of  evil.  Before  men- 
tioning the  last  and  greatest  plague  of  all,  he  accumulates  expres- 
sions to  describe  it  as  the  effect  of  the  divine  displeasure.  The 
slaughter  of  the  first-born  is  ascribed  in  the  history  itself  to  a 
destroyer  or  destroying  angel  (Ex.  xii.  23.  Heb.  xi.  28),  which 
may  be  a  collective  as  it  seems  to  be  in  1  Sam.  xiii.  17,  or 
denote  the  commander  of  a  destroying  host  (Josh.  v.  15,)  here 
called  a  mission  or  commission  of  angels.  The  destroying  angel 
reappears  in  the  history  of  David  (2  Sam.  xxiv.  16)  and  of  Heze- 
kiah  (2  Kings  xix.  35.)  The  original  construction  in  the  case 
before  us  is  peculiar,  angels  of  evil  [ones. )  This  cannot  mean 
evil  angels,  in  the  sense  of  fallen  spirits,  who  are  not  described  in 
the  Old  Testament  as  the  executioners  of  God's  decrees.  The 
best  explanation  is  perhaps  to  take  the  plural  evils  in  an  abstract 
sense,  angels  of  evil,  not  moral  but  physical,  i.  e.  authors  of  suf- 
fering or  destruction. 

50.  lie  levels  a  path  for  his  anger;  and  he  did  not  withhold  from 
death  their  soul,  and  their  life  to  the  plague  gave  up.  For  the 
meaning  of  the  first  verb,  see  above,  on  Ps.  Iviii.  3  (2.)  The 
meaning  of  the  figure  seems  to  be,  that  he  removes  all  hinderance 
to  his  anger  and  allows  it  free  scope.  Not  content  with  having 
smitten  their  possessions  and  their  persons,  he  now  extends  his 
stroke  to  their  lives.  The  word  translated  life  more  usually 
means  an  animal  or  animals  collectively.  See  above,  on  Ps. 
Ixviii.  11,  31  (10,  30.)  Ixxiv.  19.  If  we  retain  this  meaning  here, 
the  verse  may  be  referred  to  the  death  of  the  Egyptian  cattle  by 
the  murrain  (Ex.  ix.  1 — 7.)  But  the  parallelism  and  the  con- 
text rather  favour  the  translation  life,  and  the  reference  of  the 
passage  to  the   death  of  the  first-born,  which  was  probably  oc- 


PSALM  LXXVlil.  207 

casioned  by  a  pestilence  (Ex.  ix.  15)  and  is  expressly  mentioned 
in  the  next  verse. 

51.  And  smote  all  the  first-born  in  Egypt,  the  first-fruits  of 
strength  in  the  tents  of  Ham.  Compare  the  narrative  in  Ex. 
xii.  29,  30.  The  poetical  description  of  the  first-born  in  the  last 
clause  is  derived  from  Gen.  xlix.  3  (compare  Deut.  xxi.  17),  and 
that  of  Egypt  from  Gen.  x.  6. 

52.  And  hrought  out,  like  sheep,  his  people,  and  led  them,  like 
a  flock,  in  the  tvilderness.  For  the  precise  meaning  of  the  fii-st 
verb,  see  above,  on  v.  26,  and  compare  Ex.  xii.  37.  xv.  22.  The 
guidance  in  the  wilderness  includes  that  on  both  sides  of  the  Red 
Sea,  as  appears  from  Ex.  xii.  37. 

53.  And  guided  them  in  safety,  and  they  did  not  fear,  and  their 
enemies  the  sea  covered.  They  did  not  fear,  because  he  removed 
all  ground  of  apprehension.  This  was  especially  the  case  at  the 
passage  of  the  Red  Sea,  Ex.  xv.  19,  to  which  there  is  clearly  a 
particular  allusion. 

54.  And  hrought  them  to  his  holy  border,  this  mountain  (which) 
his  right  hand  icon.  The  bound  or  border  of  his  holiness,  the 
frontier  of  the  land  which  he  had  set  apart  as  holy.  This  moun^ 
tain  may,  agreeably  to  Hebrew  usage,  mean  this  hilly  country,  as 
it  does  in  Deut.  iii.  25.  But  there  is  no  doubt  a  particular  re- 
ference to  Mount  Zion,  in  the  wide  sense,  as  the  central  point  of 
the  theocracy,  designated  as  such  long  before  the  conquest  of 
Canaan.  See  Gen.  xxii.  14,  and  compare  Ex.  xv.  13,  17.  His 
right  hand,  the  exertion  of  his  strength.  Won,  purchased,  not 
in  the  restricted  modern  sense  of  buying,  but  in  the  old  and  wide 
sense  of  acquiring. 

55.  And  drove  out  before  them  nations,  and  assigned  them  by 


208  PSALM   LXXVIII. 

vieasure  (as)  a  heritage^  and  caused  to  dwell  in  their  tents  the 
tribes  of  Israel.  Before  them^  literally,  from  their  face  or  presence. 
Nations,  whole  nations,  not  mere  armies,  much  less  individuals. 
Assigned  them,  literally,  made  them  fall,  by  lot  or  otherwise,  a 
common  expression  for  the  distribution  and  allotment  of  the  land. 
See  Num.  xxxiv.  2.  The  pronoun  {them)  refers  to  the  nations, 
put  for  their  possessions,  and  especially  their  territory.  The  word 
translated  measure  means  primarily  a  measuring  line,  but  then  the 
portion  of  land  measured.  Hence  we  may  also  read,  assigned 
them  as  (or  for)  a  hereditary  'portion.  In  the  last  clause,  thei:r 
tents  means  of  course  those  of  the  Canaanites,  not  of  the  Israelites 
themselves,  which  would  make  the  clause  unmeaning. 

bQ.  And  they  tempted  and  resisted  God,  Most  High,  and  his 
testimonies  did  not  keep.  Having  brought  down  the  narrative  of 
God's  dealings  with  the  older  race  to  the  conquest  of  Canaan,  the 
Psalmist  now  resumes  his  charge  (against  the  following  generations) 
of  being  no  better  than  their  fathers.  To  tempt  God  and  resist 
him,  or  rebel  against  him,  has  the  same  sense  as  in  vs.  18,  40.  The 
divine  title  ('^i'^lb?)  suggests  that  their  rebellion  was  against  the 
highest  and  the  most  legitimate  of  all  authority.  His  testimonies 
against  sin,  contained  in  his  commandments  ;  hence  the  use  of  the 
verb  keep.  The  form  of  expression,  in  both  clauses  of  this  verse, 
is  borrowed  from  Deut.  vi.  16,  17. 

57.  And  revolted  and  dealt  falsely  like  their  fathers  ;  they  were 
turned  like  a  deceitful  bow.  He  here  resumes  the  thread  dropped 
at  V.  8,  for  the  purpose  of  relating  what  their  fathers  did  and  were, 
i.e.  the  older  generation  who  came  out  of  Egypt.  Having  shown 
this  at  great  length,  he  now  reiterates  the  charge  that  their  de- 
scendants, after  the  days  of  Joshua,  were  no  better,  and  proceeds 
to  prove  it.  The  first  clause  describes  them  both  as  rebels  and 
traitors.  They  were  turned,  i.  e.,  as  some  suppose,  turned  aside, 
swerved  or  twisted  in  the  archer's  hand,  so  as  to  give  a  wrong  di- 


PSALM  LXXVIII.  209 

rcction  to  the  arrow.  Others  understand  it  to  mean,  they  were 
converted  (or  became)  like  a  deceitful  how^  i.  e.  one  which  deceives 
the  expectation,  and  fails  to  accomplish  the  design  for  which  it  ls 
employed.  By  a  similar  trope,  falsehood  or  lying  is  ascribed  to 
waters  which  are  not  perennial,  but  fail  precisely  when  most 
needed.  See  Isai.  Iviii.  11.  Job  vi.  15.  The  figure  of  cu  deceitful 
how  is  borrowed  from  this  passage  by  Hosea  (vii.  16.) 

58.  And  made  him  angry  with  their  heights^  and  with  their  idols 
made  him  jealous.  Here,  for  the  first  time,  idolatry  is  mentioned 
as  the  great  national  sin  of  Israel  after  the  death  of  Joshua  and 
the  contemporary  elders.  This  sin  is  intimately  connected  with 
the  one  described  in  v.  9,  since  the  failure  to  exterminate  the 
Canaanites  and  gain  complete  possession  of  the  country,  with  its 
necessary  consequence,  the  continued  residence  of  gross  idolaters 
in  the  midst  of  Israel,  could  not  fail  to  expose  the  chosen  people 
to  perpetual  temptation,  and  afibrd  occasion  to  their  worst  defec- 
tions. In  the  last  clause,  graven  images  are  put  for  the  whole 
class  of  idols  or  created  gods,  of  whom  the  true  God  must  be 
jealous  as  his  rivals,  as  well  as  indignant  at  the  heights  or  high- 
places,  the  hill-tops  where  these  false  gods  were  most  usually 
worshipped.  The  whole  form  of  expression  is  Mosaic.  See  Deut. 
xxxii.  16,  21,  and  compare  Ex.  xx.  5. 

59.  God  heard  and  was  indignant^  and  rejected  Israel  exceed- 
ingly. The  same  sin  is  followed  by  the  same  retribution  as  in  v. 
21.  Abhorred  is  an  inadequate  translation  of  the  last  verb, 
which  denotes  not  merely  an  internal  feeling,  but  the  outward 
exhibition  of  it.  It  means  not  merely  to  abhor,  but  to  reject  with 
abhorrence.  See  above,  on  Ps.  xv.  4.  The  addition  of  the  in- 
tensive adverb,  very  or  exceedingly ^  serves  at  the  sanie  time  to 
enhance  and  to  restrict  the  meaning  of  the  verb  which  it  qualifies. 
He  abhorred  them,  not  a  little  but  exceedingly,  and  as  a  token  of  his 
doing  so,  rejected  them,  exceedingly,  yet  not  utterly  or  altogether. 


210  PSALM   LXXViri. 

As  there  is  nothing  to  restrict  the  application  of  this  statement, 
we  must  understand  it  in  its  widest  sense,  as  meaning  that  the 
whole  people  was  regarded  with  displeasure,  and  punished  on  ac- 
count of  its  transgressions  dui'ing  the  ascendancy  of  Ephraim. 

60.  And  forsook  the  clwcllmg-'place  of  Shilo,  the  tent  (which) 
he  caused  to  dwell  among  men.  The  punishment  of  Ephraim,  not 
as  the  sole  offender,  but  as  the  unfaithful  leader  of  the  chosen 
people,  consisted  in  the  transfer  of  the  sanctuary,  and  the  mani- 
fested presence  of  God  in  it,  to  the  tribe  which  was  intended  from 
the  first  to  have  that  honour  (Gen.  xlix.  10),  but  whose  rights 
had  been  held  in  abeyance  during  the  experimental  chieftainship 
of  Ephraim.  The  ark,  after  it  was  taken  by  the  Philistines  (1 
Sam.  iv.  17),  never  returned  to  Shiloh,  but  was  deposited  suc- 
cessively at  Nob  (1  Sam.  xxi.  2)  and  at  Gibeon  (1  Kings  iii.  4), 
until  David  pitched  a  tabernacle  for  it  on  Mount  Zion  (2  Chron. 
XV.  1.)  See  above,  on  Ps.  xxiv.  1.  Caused  to  dwell  is  an  ex- 
pression used  in  the  very  same  connection  in  the  history.  See 
Josh,  xviii.  1,  and  compare  Deut.  xii.  11,  where  the  sanctuary  is 
described  as  the  place  in  which  God  caused  his  name  to  dwell. 
Among  men  implies  that  this  was  his  only  earthly  residence,  and 
hints  at  the  true  meaning  of  the  sanctuary,  as  propounded  in  the 
Law  (Ex.  XXV.  8.) 

6 1 .  And  gave  2ip  to  captivity  his  strength^  and  his  beauty  into 
the  foeman^s  hand.  This  is  a  still  more  distinct  allusion  to  the 
capture  of  the  ark  by  the  Philistines  (1  Sam.  iv.  17.)  The  pro- 
nouns admit  of  two  constructions,  as  they  may  be  referred  either 
to  God  or  Israel.  In  the  former  case,  the  ark  is  called  his  strength, 
because  it  was  the  symbol  of  his  saving  presence  and  a  pledge 
for  the  exertion  of  his  power  to  protect  and  save  his  people.  It 
is  called  his  beauty  or  honour,  as  it  marked  the  place  where  God 
was  pleased  to  manifest  his  glory.  At  the  same  time  it  was  Is- 
rael's strength,  because  it  was  considered  as  ensuring  the  divine 


PSALM   LXXVIII  2X1 

protection  (1  Sam.  iv.  3),  and  his  glory,  because  the  possession 
of  this  symbol  was  his  highest  honour  (1  Sam.  iv.  21  )  Both 
these  senses  are  so  perfectly  appropriate,  that  it  is  not  easy  to 
choose  either,  to  the  entire  exclusion  of  the  other. 

62.  And  abandoned  to  the  suwrd  his  peoplcj  and  at  his  heritage 
was  wroth.  For  the  meaning  of  the  first  verb,  see  above  on  v. 
48,  and  for  that  of  the  second,  on  v.  21."  To  the  sivord,  to  de- 
feat and  destruction  in  war,  with  particular  reference  to  1  Sam. 
iv.  10.  The  severity  of  these  judgments  is  enhanced  by  their 
having  been  inflicted  on  his  jpeojple  and  his  heritage. 

63.  His  youths  (or  chosen  ones)  the  fire  devoured^  and  his  maid- 
ens were  not  praised.  This  may  either  mean  that  they  attracted 
no  attention  on  account  of  public  troubles,  or  that  they  were  not 
praised  in  nuptial  songs,  implying  what  is  expressed  in  the  text  of 
the  English  Bible,to  wit,  that  they -wj^re  not  given  to  marriage. 
The  fire  may  be  a  figure  for  destructive  war,  as  in  Num.  xxi.  28. 
The  pronoun  (his)  refers  to  Israel  as  a  whole  or  an  ideal  person. 

64.  His  priests  by  the  sword  fell^  and  his  widows  weep  not.  The 
priests  are  particularly  mentioned  because,  at  the  time  specially 
referred  to,  the  chief  magistracy  was  vested  in  a  sacerdotal  family, 
and  because  Hophni  and  Phinehas,  the  sons  of  Eli,  were  among  the 
first  victims  of  the  great  calamity  in  question.  See  1  Sam.  iv. 
11,  17.  In  the  last  clause  there  seems  to  be  allusion  to  the  death 
of  Phinehas'  wife,  whose  sorrow  for  her  husband  and  herself  was 
lost  in  sorrow  for  the  departing  glory  of  Israel  (1  Sam.  iv.  21.) 
In  a  wider  sense,  the  words  may  represent  the  whole  class  of  Is- 
raelitish  widows  as  not  weeping  for  their  husbands,  either  because 
they  were  engrossed  by  their  own  perils  and  personal  sufi"erings, 
or,  as  some  interpreters  suppose,  because  the  bodies  of  the  slain 
were  absent,  and  there  could  not  therefore  be  a  formal  mourning 


212  PSALM  LXXVlll. 

accordance  with  the  oriental  usage.     The  last  words  of  this  verse 
are  copied  in  Job  xxvii.  15. 

65.  Thenawoke^  as  a  shcjper^the  Lord^  as  a  hero  rejoicing  from 
wine.  His  apparent  connivance  or  indifference  to  what  was  pass- 
ing was  abruptly  exchanged  for  new  and  terrible  activity.  The 
Lord,  the  sole  and  rightful  sovereign,  both  of  men  in  general  and 
of  Israel  in  particular.  A  hero,  mighty  man,  or  warrior.  See 
above,  on  Ps.  xiv.  8.  From  wine  is  not  to  be  construed  with 
awoke  or  aivakes  understood,  but  with  rejoicing,  exhilarated, 
cheered  by  wine. 

66.  And  he  struck  his  foes  hack  (and)  disgrace  of  eternity  gave 
them.  The  idea  of  di-iving  his  assailants  back,  repelling  or  re- 
pulsing them,  is  worthier  in  itself  and  better  suited  to  the  context 
than  the  one  expressed  in  the  English  Bible.  Perpetual  dis- 
honour was  in  fact  the  doom  of  the  Philistines  from  the  time  of 
the  events  in  question.  The  successes  particularly  meant  are 
those  of  Saul  and  David.      Gave  them,  or  to  them,  as  their  portion. 

67.  And  rejected  the  tent  of  Joseph,  and  the  tribe  of  Ephraim 
did  not  choose.  This  is  the  completion  and  specification  of  the 
statement  in  v.  60.  Even  after  the  punishment  of  Israel,  as  a 
whole,  had  ceased,  Ephraim,  though  still  a  member  of  the  chosen 
people,  was  deprived  of  the  ascendancy,  of  which  he  had  proved 
himself  unworthy,  and  by  means  of  which  he  had  betrayed  the 
whole  race  into  grievous  sin.  The  tent  or  house  of  Joseph  (the 
progenitor  of  Ephraim)  is  particularly  mentioned,  because  the 
honour  taken  from  that  family  was  the  honour  of  God's  dwelling 
in  the  midst  of  them.  The  last  clause  might  be  rendered,  and 
the  tribe  of  Ephraim  no  (longer)  chose.  But  the  original  contains 
a  simple  negative  without  qualification  ;  and  according  to  the 
scriptural  account,  Ephraim  never  was  the  chosen  tribe,  but  only 
allowed  to  act  as  such,  for  a  particular  purpose,  just  as  the  experi- 


PSALM   LXXVIIl.  213 

mental  reign  of  Saul  afterwards  preceded  the  commencement  of 
the  true  theocratical  monarchy  in  David. 

68.  And  chose  the  tribe  of  Judah,  the  Mount  Zion  which  he 
loved.  He  now  assigned  the  visible  pre-eminence  to  Judah,  who 
had  long  enjoyed  it  in  the  divine  purpose  (Gen.  xlix.  10.)  Zion 
is  mentioned  as  the  capital  of  Judah,  the  place  of  the  sanctuary, 
and  the  seat  of  the  theocratic  monarchy.  The  name,  as  usual  in 
this  book,  does  not  signify  the  single  eminence  so  called,  but  the 
entu'e  height  on  which  Jerusalem  was  built. 

69.  And  built  like  high  (places)  his  sanctuary,  like  the  earth 
(which)  he  founded  forever.  Some  give  the  adjective  in  the 
first  clause  the  abstract  sense  of  heights,  which  it  never  has  in 
usage.  Others  supply  heavens,  but  the  construction  most  agree- 
able to  usage  is  that  which  supplies  hills  or  mountains.  The 
sanctuary  is  then  described  as  being,  not  externally  but  spiritual- 
ly, lofty  as  mountains  and  enduring  as  the  earth. 

70.  And  chose  David  (as)  his  servant,  and  took  him  from  the 
sheep-folds.  Having  spoken  of  the  tribe  and  the  particular  lo- 
cality preferred  to  Ephraim  and  Shiloh,  he  now  brings  into  view 
the  personal  instrument  or  agent,  by  whom  it  pleased  God  that 
the  theocratic  kingdom  should  be  founded.  He  did  not  choose 
David  because  he  was  his  servant,  i.  e.  a  good  man,  but  to  be  his 
servant,  in  the  same  pregnant  and  emphatic  sense  in  which  the 
title  is  applied  to  him  in  Ps.  xviii.  1.  The  sovereignty  of  the 
choice  is  indicated  by  the  humble  occupation  and  condition  from 
which  he  was  promoted. 

71.  From  behind  the  suckling  {ewes)  he  brought  him,  to  feed  Jacob 
his  people  and  Israel  his  heritage.  From  behind  them,  i.  e.  from 
following  and  watching  them  with  tender  care,  one  of  the  chief 
duties  of  a  shepherd.     The  next  word  in  Hebrew  is  a  participle, 


214  PSALM    LXXVlll. 

and  means,  nursing,  giving  suck.  The  sense  is  incorrectly  given 
in  the  common  version  of  this  place,  and  ambiguously  in  that  of 
Isai  xl.  11.  To  feed  expresses  only  one  part  of  the  meaning  of 
the  Hebrew  verb,  which  signifies  to  do  the  work  or  exercise  the 
office  of  a  shepherd.  See  above,  on  Ps.  xlix.  14  (13.)  The 
contrast  presented  is,  that  he  who  had  spent  his  youth  in  tending 
sheep  was  now  to  be  the  shepherd  of  a  nation,  nay  of  the  chosen 
people,  of  the  church,  the  heritage  of  God  himself.  To  this  pas- 
sage, and  those  portions  of  the  history  on  which  it  is  founded 
(2  Sam.  vii.  8.  1  Chron.  xi.  2),  may  be  traced  the  constant  use 
of  pastoral  images,  in  the  later  Scriptures,  to  express  the  relation 
which  subsists  between  the  Church  and  Christ,  as  its  Chief  Shep- 
herd, and  his  faithful  ministers  as  his  representatives  and 
deputies. 

72.  And  he  has  fed  them  after  his  integrity  of  hearty  and  in  tJie 
skill  i^ov prudence)  of  his  hands  icill  lead  them  (still.)  This  is  no 
sudden  interruption  of  th.e  psalm,  but  the  conclusion  to  which  all 
was  tending  from  the  first.  At  the  same  time  it  implies  that  when 
the  psalm  was  written  David  was  still  reigning  and  expected  to 
reio-n  lonirer.  Besides  the  divine  attestation  here  afibrded  to  his 
theocratical  fidelity,  the  verse  may  be  regarded  as  a  beautiful 
tribute  to  the  good  and  great  King  from  his  chief  musician  and 
fellow  seer.  To  lead^  in  the  last  clause,  is  to  lead  or  tend  a  flock, 
and,  with  the  parallel  term  feed,  makes  up  the  full  description  of  a 
shepherd. 


PSALM     LXXIX.  215 


PSALM    LXXIX. 

This  psalm  belongs  to  the  same  period  with  Ps.  Ixxiv,  perhaps 
that  of  the  Babylonish  conquest,  and  contains  a  description  of  the 
sufferings  of  the  chosen  people,  vs.  1 — 4,  a  prayer  for  deliverance, 
vs.  5 — 12,  and  a  promise  of  thanksgiving,  v.  13. 

1.  A  Psalm.  By  Asoph.  Oh  God^  gentiles  have  come  into  thy 
heritage  ;  they  have  defiled  thy  holy  temple  ;  they  have  turned  Je- 
rusalem to  heaps.  The  intrusion  of  heathen  into  the  sanctuary 
was  its  worst  dishonour.  They  have  placed  Jerusalem  for  heaps, 
or  as  a  heap  of  ruins.  This  includes  the  destruction  of  the  tem- 
ple.    Compare  Ps.  Ixxiv.  4. 

2.  They  have  given  the  corpse  of  thy  servants  (ns)  food  to  the 
bird  of  the  heavens^  the  flesh  of  thy  saints  to  the  (ivild)  beast  of  the 
earth.  A  common  description  of  extensive  and  promiscuous  car- 
nage. The  words  translated  corpse^  birdy  beast,  are  all  collec- 
tives. The  last  has  here  its  most  specific  and  distinctive  sense  as 
denoting  beasts  of  prey.  See  above,  on  Ps.  Ixviii.  11  (10.) 
Ixxiv.  19. 

3.  They  have  shed  their  blood  like  water  round  about  Jerusalem^ 
awl  there  is  none  burying,  or  none  to  bury  them.  There  Is  no 
period  in  the  history  of  ancient  Israel,  to  which  these  terms  can 


216  PSALM   LXXIX. 

be  applied  without  extravagance,  except  that  of  the  Babylonian 
conquest. 

4.  We  have  been  for  become)  a  contem'pt  to  our  neighbours^  a 
scorn  afid  derision  to  those  routid  about  us.  See  above,  on  Ps. 
xliv.  14  (13),  where  the  very  same  expressions  are  employed, 

5.  Unto  what  (point),  until  when,  how  long,  Jehovah,  wilt  thou 
be  angry  forever,  will  burn  like  fire  thy  zeal  (or  jealousy  ?) 
With  the  first  clause  compare  Ps.  xiii.  2  (1.)  Ixxiv.  1,  10  ;  with 
the  second,  Ex.  xx.  5.  Deut.  xxix.  19  (20.)  Ps.  Ixxviii.  58. 

6.  Pour  out  thy  wrath  against  the  nations  tohich  have  not  known 
thee,  and  upon  kingdoms  ivhich  thy  name  have  not  invoked.  This 
is  commonly  explained  as  a  prayer  for  divine  judgments  on  the 
nations  which  combined  for  the  destruction  of  Judah  (2  Kings 
xxiv.  2).  But  it  seems  to  be  rather  an  expostulation  and  com- 
plaint that  God  had  made  no  difference  between  his  own  people  and 
the  heathen.  As  if  he  had  said.  If  thou  must  pour  out  thy  wrath, 
let  it  rather  be  on  those  who  neither  know  nor  worship  thee  than 
on  thine  own  peculiar  people. 

7.  For  he  hath  devoured  Jacob,  and  his  dwelling  (or  his  pasture- 
ground)  they  have  laid  waste.  The  singular  verb  in  the  first 
clause  relates  to  the  chief  enemy,  the  plural  in  the  last  to  his  con- 
federates. The  wide  sense  of  dwelling  and  the  narrower  one  of 
pasture  are  both  authorized  by  usage.  See  above,  on  Ps.  xxiii. 
2.  Ixv.  13  (12.)  Ixxiv.  20. 

8.  Remember  not  against  us  the  iniquities  of  former  (genera- 
tions) ;  make  haste,  let  thy  compassions  meet  us,  for  we  are  reduced 
axceedingly.  Against  us,  literally,  as  to  us,  respecting  us,  which, 
in  this  connection,  must  mean  to  our  disadvantage  or  our  condem- 
nation.    Former  iniquities  is  scarcely  a  grammatical  construction 


PSALM    LXXTX 


217 


of  the  Hebrew  words  usually  so  translated.  The  adjective,  when 
absolutely  used,  always  refers  to  persons  and  means  ancestors  or 
ancients.  Personal  and  hereditary  guilt  are  not  exclusive  but 
augmentative  of  one  another.  The  sons  merely  fill  up  the  ini- 
quities of  their  fathers.  The  verb  hasten  (^ij^)  may  be  either 
imperative  or  infinitive.  If  the  latter,  it  qualifies  the  following 
verb,  as  in  the  English  version,  let  thy  tender  mercies  speedily 
prevent  us.  For  the  meaning  of  this  last  verb,  see  above,  on  Ps. 
xxi.  4  (3.)  Reducedy  weakened,  brought  low,  both  in  strength 
and  condition.  See  above,  on  Ps.  xl.  2  (Ij,  where  the  cognate 
adjective  is  used.  It  was  probably  the  verse  before  us  that  de- 
termined the  position  of  this  psalm,  in  close  connection  with  Ps. 
Ixxviii,  the  great  theme  of  which  is  the  iniquity  of  former  gener- 
ations. 

9.  Help  uSy  oh  God  of  our  salvation^  on  account  of  the  glory  of 
thy  name  ;  ami  set  us  free  and  pardon  our  sins  for  the  sake  of  thy 
(own)  name.  The  title,  God  of  our  salvation.^  is  expressive  of  a, 
covenant  obligation  to  protect  his  people,  as  well  as  of  protection 
and  deliverance  experienced  already.  On  account.,  literally,  for 
the  word.,  or  as  we  say  in  English  for  the  sake.,  which  is  used 
above,  however,  to  translate  a  different  Hebrew  word.  The 
glory  of  thy  name.,  to  maintain  and  vindicate  the  honour  of  thy 
attributes  as  heretofore  revealed  in  act.  See  above,  on  Ps.  v. 
12  (11.)  xxiii.  3.  Set  us  free.,  deliver  us,  from  our  present  suf- 
ferings and  the  power  of  our  enemies.  Pardon  our  sins.,  liter- 
ally, make  atonement  for  them,  i.  e.  forgive  them  for  the  sake 
of  the  expiation  which  thou  hast  thyself  provided.  See  above,  on 
Ps.  Ixxviii.  38.  It  is  characteristic  of  the  ancient  saints  to  ask 
God's  favour,  not  for  their  own  sake  merely,  but  for  the  promo- 
tion of  his  glory. 

10.  Wherefore  should  the  nations  say .,   Where  (is)  their  Godl 
Known  among  the  nations.,  in  our  sight.,   ha  the  avenging  of  tht 

VOL. I.    J  10 


218  PSALM    LXXIX. 

Hood  of  thy  servants^  the  (blood)  poured  out  (or  shed)^  as  was  de- 
scribed above,  in  v.  3.  This  argument  in  favour  of  God's  inter- 
position, founded  on  the  false  conclusions  which  his  enemies 
would  draw  from  his  refusal,  is  of  frequent  occurrence  in  the 
Pentateuch.  See  Ex.  xxxii.  12.  Num.  xiv.  13 — 16.  Deut.  ix.  28, 
and  compare  Joel  ii.  17,  from  which  the  words  before  us  are 
directly  borrowed.  Where  is  their  God^  the  invisible,  sphritual 
being  whom  they  worship,  but  who  cannot  save  them  from  ex- 
ternal dangers  ?  Or  the  meaning  may  be,  where  is  the  proof  of 
that  almighty  power,  and  that  love  for  his  own  people,  of  which  they 
have  so  often  and  so  loudly  boasted  ?  The  English  Bible  makes 
the  verb  in  the  second  clause  agree  with  God  (let  him  be  known), 
and  supplies  a  preposition  before  vengeance  {by  the  revenging.) 
But  the  ancient  versions,  followed  by  the  Prayer  Book  and  the 
best  modern  interpreters,  construe  the  verb  and  noun  together 
{known  be  the  avenging.)  The  diversity  of  gender  may  be  easily 
reduced  to  tbe  general  law  of  Hebrew  syntax,  that  when  the 
verb  precedes  its  subject,  and  especially  when  separated  from  it, 
the  former  may  assume  the  masculine  form,  not  as  such,  but  as 
the  primitive  and  simplest  form.  In  our  sight ^  literally,  to  our 
eyes  J  just  as  we  say  in  English  to  our  faces.  This  aggravating 
circumstance  is  borrowed  from  Deut.  vi.  22,  and  the  idea  of 
avenging  blood  from  Deut.  xxxii.  43. 

11.  Let  the  sighing  of  the  prisoner  come  before  thee.,  according  to 
the  greatness  of  thine  arm.,  suffer  to  survive  the  sons  of  death  (or 
of  mortality.)  The  nation  is  here  viewed  as  an  individual  captive, 
not  without  reference  to  the  literal  captivity  and  exile  occasioned 
by  the  Babylonian  conquest,  and  with  evident  historical  allusion  to 
the  bondage  of  Israel  in  Egypt,  from  the  account  of  which  (Ex. 
ii.  23 — 25)  some  of  the  expressions  here  are  borrowed.  Come 
before  thee.,  reach  thee,  and  attract  thy  notice.  Compare  the  op- 
posite expression  in  Isai.  i.  23.  The  arm^s^s  usual,  is  the  symbol 
of  exerted  strength.     See  above,  on  Ps.  x.  15.  xxxvii.  17.  xliv. 


PSALM    LXXIX.  219 

4  (3.)  The  whole  phrase  is  a  Mosaic  one.  See  Ex.  xv.  16, 
and  compare  Num.  xiv.  19.  Deut.  iii.  24.  The  last  verb  in  the 
sentence  means  to  leave  behind  or  over,  to  cause  or  suffer  to  re- 
main. See  Ex.  x.  15.  xii.  10.  Isai.  i.  9.  The  last  noun  in  He- 
brew occurs  only  here,  but  is  an  obvious  derivative  from  (n^)2) 
deathy  bearing  perhaps  the  same  relation  to  it  that  mortalitas  sus- 
tains to  7nors.  According  to  a  well  known  oriental  idiom,  the 
whole  phrase  denotes  dyiiig  men,  or  those  about  to  die,  or  more 
specifically,  those  condemned  or  doomed  to  death. 

12.  And  render  to  our  neighbours  sevenfold  into  their  bosom 
their  contempt  {with)  which  they  have  contemned  thee,  Lord !  The 
first  verb  is  a  causative  and  means  to  bring  back  or  cause  to  re- 
turn. See  above,  on  Ps.  Ixxii.  10.  The  neighbours  are  those 
mentioned  in  v.  4,  and  the  allusion  here  at  least  includes  the  ex- 
pression of  contemptuous  incredulity  in  v.  10.  Sevenfold,  a 
common  idiomatic  term  denoting  frequent  repetition  or  abundance. 
Se«  above,  on  Ps.  xii.  7(6.)  Into  the  bosom,  an  expression  which 
originally  seems  to  have  had  reference  to  the  practice  of  carrying 
and  holding  things  in  the  lap  or  the  front  fold  of  the  flowing 
oriental  dress,  has  in  usage  the  accessory  sense  of  retribution  or 
retaliation.  See  my  note  on  Isai.  Ixv.  6,  7,  and  compare  Jer. 
xxxii.  18.  Luke  vi.  38.  The  cognate  noun  and  verb,  translated 
contempt  and  contemned,  denote  not  the  mere  internal  feeling,  but 
the  oral  expression  of  it  by  revilings,  scoffs,  and  insults.  See 
above,  on  Ps.  xlii.  11  (10.)  Ixix.  10  (9.)  The  Lord  at  the  con- 
clusion is  by  no  means  a  mere  expletive,  but  aggravates  the  sin 
of  these  despisers  by  describing  it  as  committed  against  their  right- 
ful sovereign. 

13.  And  we,  thy  people  and  flock  of  thy  pasture,  will  give  thanks 
to  thee  forever,  to  generation  and  generation  will  we  recount  thy 
praise.  Some  interpreters  needlessly  make  two  distinct  proposi- 
tions, we  (are)  thy  people   (and  therefore)  will  give  thanks,  etc. 


220  PSALM    LXXX. 

The  Jlock  of  thy  'pasture^  that  whicli  thou  feedest,  that  of  which 
thou  art  the  shepherd.  See  above,  on  Ps.  Ixxiv.  1 .  Ixxviii.  70 — 72. 
Forever^  literally,  to  eternity.  The  following  words,  though 
thrown  into  the  first  clause  by  the  masoretic  interpunction,  belong 
to  the  second,  as  appears  from  the  parallel  structure  of  the  sen- 
tence. 


PSALM     LXXX. 

This  psalm  was  probably  occasioned  by  the  overthrow  and 
deportation  of  the  ten  tribes,  and  expresses  the  feelings  of  the 
ancient  church  in  view  of  that  event.  Besides  a  title  or  inscrip- 
tion, V.  1,  it  contains  a  lamentation  or  complaint,  in  reference  to 
the  strokes  which  had  befallen  Israel,  vs.  2 — 8  (1 — 7)  ;  an  exqui- 
site picture  of  the  vocation  and  original  condition  of  the  chosen 
race,  under  the  image  of  a  transplanted  vine,  vs.  9 — 14  (8 — 13)  ; 
and  an  earnest  prayer  that  God  would  again  have  mercy  on  his 
afflicted  people,  vs.  15 — 20  (14 — 19.)  The  structure  of  the 
psalm  is  very  regular,  deriving  a  strophical  character  from  the 
recurrence  of  a  burden  or  refrain  in  vs.  4  (3),  8  (7),  20  (19.) 
The  disputed  questions,  as  to  the  occasion  and  design  of  the  com- 
position, will  be  considered  in  the  exposition  of  the  several  verses. 

1.  To  the  Chief  Musician.  As  to  lilies.  A  Testimony.  By 
Asa'ph.  A  Psalm.  The  first  and  last  of  these  inscriptions  show 
that  the  composition  was  intended  to  be  used  in  public  worship. 
The  preposition  before  lilies  indicates  the  theme  or  subject,  as  in 
Ps.  V.  1.  Lilies^  as  in  Ps.  xlv.  1.  k.  1.  Ixix.  1,  probably  means 
loveliness,  delightfulness,  as  an  attribute  of  the  divine  favour 


PSALM   LXXX.  221 

which  is  here  implored.  Testimony  is  a  term  commonly  applied 
to  the  divine  law,  as  a  testimony  against  sin,  and  in  such  cases  as 
the  present  indicates  the  divine  authority  under  which  the  Psalmist 
writes.     See  above,  on  Ps.  Ix.  1. 

2.  Shepherd  of  Israel ^  give  ear^  hading  Joseph  like  a  jiock^ 
sitting  (on)  the  cheriibim^  shine  forth  !  The  description  of  Je- 
hovah as  the  Shepherd  of  Israel  is  peculiarly  appropriate  in  this 
connection  because  borrowed  from  Jacob's  blessing  upon  Joseph, 
Gen.  xlviii.  15.  xlix.  24.  According  to  some  interpreters,  Joseph 
is  simply  a  poetical  equivalent  to  Israel^  the  son  being  put  upon 
a  level  with  the  father  in  the  usao;e  of  the  lano-uao-e,  on  account 
of  his  historical  pre-eminence  and  his  being  the  progenitor  of  two 
of  the  twelve  tribes.  According  to  another  view,  Joseph  denotes 
the  ten  tribes  as  distinguished  from  the  kingdom  of  Judah,  which 
is  rendered  more  probable  by  the  specification  of  certain  tribes 
in  the  next  verse.  On  this  hypothesis,  the  verse  before  us  is  an 
invocation  of  Jehovah,  as  the  patron  and  protector,  not  of  Judah 
merely  but  of  all  Israel,  including  the  posterity  of  Joseph  and  the 
tribes  politically  allied  to  them.  Dwelling  (between)  the  Cheru- 
bim^ or  sitting  (enthroned  upon)  the  Cherubim^  a  token  of  supe- 
riority to  all  his  creatures.     See  above,  on  Ps.  xviii.  11  (10.) 

3  (2.)  Before  Ephraim  and  Benjamin  and  Manasseh  arouse 
thy  strength  and  come  to  save  us.  The  first  clause  alludes  to  the 
encampment  and  march  through  the  wilderness,  in  which  these 
three  tribes  always  went  together,  as  the  descendants  of  one 
mother  (Gen.  xliv.  20.  Num.  ii.  18 — 24.  x.  22 — 24.)  It  has 
commonly  been  inferred  from  1  Kings  xii.  21,  that  the  tribe  of 
Benjamin  adhered  to  the  kingdom  of  Judah.  But  Hengstenberg 
has  made  it  highly  probable,  at  least,  that  those  words  relate  only 
to  the  dwellers  in  Jerusalem  and  the  immediately  circumjacent 
country  ;  that  the  tribe,  as  such,  was  reckoned  one  of  the  ten 
tribes,  among  which  Simeon  was  not  included,  because,  in  fulfil- 


222  PSALM    LXXX. 

ment  of  Jacob's  prophecy  (Gen.  xlix.  7),  they  had  no  distinct 
or  compact  territory  of  their  own,  but  certain  towns  within  the 
boundary  of  Judah  (Josh.  xix.  1 — 9.)  Hence  we  are  told  ex- 
pressly and  repeatedly  that  in  the  great  schism  after  the  death  of 
Solomon,  but  one  tribe  remained  faithful  to  the  house  of  David 
(1  Kings  xi.  13,  32,  36.  xii.  20),  i.  e.  one  complete  tribe,  having 
a  definite  and  independent  share  in  the  allotment  of  the  land. 
That  Benjamin  should  take  part  with  Ephraim  and  Manasseh 
rather  than  with  Judah,  might  have  been  expected  from  the  near 
affinity  and  mutual  affection  of  the  sons  of  Rachel,  and  from  the 
jealousy  which  must  have  been  excited  by  the  transfer  of  the 
crown  from  Saul,  a  Benjamite,  to  David,  a  Jew.  The  same  thing 
incidentally  appears  from  such  passages  as  2  Sam.  xix.  21  (20), 
where  Shimei,  a  Benjamite,  speaks  of  himself  as  representing 
the  whole  house  of  Joseph.  If  this  be  admitted  or  assumed, 
the  mention  of  Benjamin  with  Ephraim  and  Manasseh,  in 
the  verse  before  us,  far  from  invalidating,  seems  to  confirm  the 
application  of  the  passage  to  the  kingdom  of  the  Ten  Tribes,  and 
that  of  the  whole  psalm  to  their  overthrow  and  deportation  by  the 
Assyrians.  Thus  understood,  the  verse  before  us  is  a  prayer,  that 
God  would  again  march  at  the  head  of  the  "  camp  of  Ephraim," 
as  he  did  of  old.  Arouse  thy  strength^  awake  from  thy  present 
state  of  seeming  inaction  and  indifference.  See  above,  on  Ps. 
xliv.  24  (23.)  Ixxviii.  65.  Come^  literally  go^  which  may  mean 
go  forth,  march  ;  but  see  above,  on  Ps.  xlvi  9  (8.)  To  save  uSy 
literally, /or  salvation  to  us. 

4  (3.)  Oh  God^  restore  us^  and  let  thy  face  shine  ;  and  let  us  he 
saved  !  The  verb  in  the  first  clause  would  suggest  two  ideas  to 
a  Hebrew  reader,  both  of  which  are  here  appropriate.  The  first 
is  that  of  a  literal  bringing  back  from  exile  or  captivity  ;  the  other 
that  of  restoration  to  a  former  state,  without  regard  to  change  of 
place  or  other  local  circumstances.  In  the  case  before  us,  the 
general  and  figurative  sense  of  restoration  includes  that  of  literal 


PSALM    LXXX.  223 

return.  The  church  prays  to  be  restored  to  her  integrity  and 
normal  state,  by  the  redemption  of  the  part  which  had  gone  into 
captivity.  This  prayer  was  substantially  fulfilled  in  the  return 
of  many  members  of  the  ten  tribes  with  Judah  from  the  Baby- 
lonish exile,  while  the  tribes  themselves,  as  organized  bodies,  and 
the  apostate  kingdom  which  they  constituted,  ceased  to  exist. 
The  petition,  cause  thy  face  to  shine^  i.  e.  look  upon  us  with  a 
favourable  countenance,  is  borrowed  from  the  sacerdotal  blessing. 
Num.  vi.  25.  See  above,  on  Ps.  iv.  7  (6.)  xxxi.  17  (16.)  The 
last  verb  in  the  verse  may  also  be  explained  as  an  expression  of 
strong  confidence,  we  shall  be  saved^  which  really  involves  the 
subjunctive  sense  preferred  by  some  interpreters,  that  we  may  be 
saved.  This  sentence,  which  is  solemnly  repeated  at  the  close  of 
vs.  4,  20  (3,  19),  is  thereby  marked  as  the  theme  or  key-note  of 
the  whole  composition. 

6  (4.)  Jehovakj  God^  (God  of)  Hosts,  how  long  dost  thou 
smoke  against  the  prayer  of  thy  people  1  The  accumulation  of 
divine  names  involves  an  appeal  to  the  perfections  which  they  in- 
dicate, as  so  many  arguments  or  reasons  why  the  prayer  should 
be  favourably  heard  and  answered.  See  above,  on  Ps.  1.  1,  and 
for  the  meaning  of  the  third  title,  on  Ps.  xxiv.  10.  How 
long.,  literally,  until  lohen  ?  The  verb  is  preterite  in  form  {hast 
thou  smoked.)  implying  that  the  state  of  things  complained  of  had 
already  long  existed.  Smoke  is  here  (as  in  Ps.  Ixxiv.  1)  put  for 
fire.,  the  common  emblem  of  divine  wrath,  for  the  sake  of  an 
allusion  to  the  smoke  from  the  altar  of  incense,  the  appointed 
symbol  of  the  prayers  of  God's  people.  See  Lev.  xvi.  13,  and 
compare  Ps.  cxli.  2.  Isai.  vi.  4.  Rev.  v.  8.  viii.  3,  4.  There  is 
then  a  tacit  antithesis  between  the  two  significations  of  the  sym- 
bol. The  smoke  of  God's  wrath,  and  thatof  his  people's  prayers, 
are  presented  in  a  kind  of  conflict. 

6  (5.)  Thou  hast  made  them  eat   tear-bread.^    and    made  them 


224  PSALM    LXXX. 

drink  of  tears  a  tierce  (or  measure.)  The  noun  tear  in  Hebrew 
is  commonly  collective,  but  the  singular  and  plural  forms  are 
here  combined.  See  above,  on  Ps.  vi.  7  (6.)  xxxix.  13  (12.) 
Ivi.  9  (8.)  The  same  strong  figure  of  tears  as  nourishment  oc- 
curs above,  Ps.  xlii.  4  (3. J  The  last  word  in  Hebrew  means  a 
measure  which  is  the  third  of  another  measure,  thus  correspond- 
ing to  the  old  and  wide  sense  of  the  English  tierce.  See  my  note 
on  Isai.  xl.  12.     Measure  here  denotes  abundance. 

7  (6.)  Thou  makest  us  a  strife  unto  our  metghbours^  and  our 
enemies  amuse  themselves  (at  our  expense.)  The  future  verbs  im- 
ply a  probable  continuance  of  this  humiliating  treatment  unless 
God  interpose  to  put  an  end  to  it,  and  thus  suggest  a  reason  for 
his  doing  so.  Makest  us^  literally,  puttest,  settest  up.  See 
above,  on  Ps.  xliv.  14  (13.)  A  strife,  a  subject  of  contention, 
perhaps  in  reference  to  the  emulous  desire  of  their  neighbours  to 
insult  and  aggravate  their  sufferings.  Here,  as  in  Ps.  xliv.  14  (13.) 
Ixxix.  4,  these  neighbours  are  the  circumjacent  nations,  who 
always  triumphed  in  the  time  of  Israel's  calamities  (Am.  i.  9,  11. 
Obad.  12.)  The  literal  translation  of  the  last  words  is  will  mock 
(or  scoff)  for  them,  i.  e.  for  themselves,  for  their  own  gratifica- 
tion, and  at  their  own  discretion,  as  they  will. 

8  (7.)  Ok  God  J  (God  of)  Hosts,  restore  7is,  and  let  thy  face 
shine,  and  let  us  he  saved  !  See  above,  on  v.  4  (3.)  The  only 
variation  in  the  case  before  us  is  the  addition  of  a  second  divine 
title,  implying  God's  supremacy  above  the  hosts  of  heaven,  both 
material  and  spiritual,  and  thus  indirectly  urging  a  new  argument 
for  being  heard  and  answered.     See  above,  on  v.  5  (4.) 

9  (8.)  A  vine  out  of  Egypt  thou  transplantest,  thou  drivest  out 
nations  and  plantest  it.  There  is  a  twofold  usage  of  the  first  verb 
in  Hebrew,  which  imparts  peculiar  force  and  beauty  to  the  sen- 
tence.    Its  primary  meaning,  to  pluck  up,  is  strictly  appropriate 


PSALM   LXXX.  225 

to  the  act  of  transplanting,  while  its  secondary  but  more  usnal 
sense  of  moving  an  encampment,  marching,  is  equally  appropri- 
ate to  the  removal  of  the  nation  which  the  vine  here  represents, 
and  is  actually  so  applied  in  Ps.  Ixxviii.  52  above,  as  well  as  in 
the  history  itself,  Ex.  xii.  37.  xv.  22.  The  next  verb  is  also  used 
in  Ps.  Ixxviii.  55  and  Ex.  xxiii.  28.  xxxiii.  2.  xxxiv.  11.  The 
figure  of  planting  occurs  above,  in  Ps.  xliv.  3  (2),  that  of  a  vine 
in  Isai.  v.  1 — 7.  The  points  of  comparison  are  probably  as- 
siduous culture,  luxuriant  growth,  and  fruitfulness.  The  argument 
involved  is  that  by  forsaking  Israel  God  would  be  undoing  his 
own  work.     Compare  Jer.  xlv.  4. 

10  (9.)  Thou  didst  clear  (the  way)  before  itj  and  it  took  root 
and  filled  the  land.  The  first  word  means  to  clear  by  the  re- 
moval of  obstructions.  See  Gen.  xxiv.  31.  Lev.  xiv.  36,  and 
compare  my  notes  on  Isai.  xl.  3.  Ivii.  14.  Ixii.  10.  The  sense 
may  here  be,  thou  didst  clear  (the  ground),  i.  e.  from  weeds  and 
stones  (compare  Isai.  v.  2)  before  it,  i.  e.  to  make  room  for  it  or 
prepare  a  place  for  it.  Took  root,  literally,  rooted  its  roots^  the 
cognate  verb  and  noun  being  combined  by  a  common  Hebrew 
idiom.     See  my  note  on  Isai.  xxvii.  6. 

11  (10.)  Covered  were  the  mountains  (ivith)  its  s/mdow,  and 
with  its  branches  the  cedars  of  God.  This  is  an  amplification  and 
poetical  exaggeration  of  the  last  words  of  v.  10  (9.)  So  com- 
pletely did  it  fill  the  land  that  its  shadow  was  cast  upon  the 
highest  hill-tops,  and  its  tendrils  overran  the  loftiest  trees. 
Cedars  of  God,  i.  e.  in  their  kind  the  noblest  products  of  his 
power,  the  attribute  suggested  by  Ct^\  the  divine  name  here 
used.  See  above,  on  Ps.  xxxvi.  7  (6.)  Some  interpreters  sup- 
pose the  southern  range  of  mountains  west  of  Jordan,  sometimes 
called  Mount  Judah  or  the  Highlands  of  Judah,  to  be  here 
specifically  meant  and  contrasted  with  the  cedars  of  Lebanon,  the 
northern  frontier  of  the  Land  of  Promise,  just  as  Lebanon  and 
Kadesh  are  contrasted  in  Ps.  xxix.  5 — 8.     That  Lebanon,  though 

10* 


226  PSALM  LXXX. 

not  expressly  mentioned,  is  referred  to,  appears  probable  from 
the  analogy  of  Ps.  xxix.  5.  xcii.  13.  civ.  16.  The  literal  fact  con- 
veyed by  all  these  figures  is  the  one  prophetically  stated  in  Gen. 
xxviii.  14.  Deut.  xi.  24.  Jos.  i.  4. 

12  (11.)  It  sends  forth  its  loughs  to  the  sea,  and  to  the  river  its 
shoots  (or  suckers.)  Compare  the  description  in  Isai.  xvi.  8.  If 
the  north  and  south  are  indicated  in  the  preceding  verse,  the 
other  cardinal  points  may  here  be  represented  by  the  Mediter- 
ranean and  the  Euphrates. 

13  (12.)  Why  hast  thou  hroken  down  its  walls  (or  hedges)^  and 
all  'pluck  it  that  jpass  by  the  way  ?  See  below,  on  Ps.  Ixxxix. 
41,  42  (40,  41 ),  and  compare  Isai.  v.  5.  The  last  words  are  de- 
scriptive of  the  hostile  powers  of  the  heathen  world,  with  par- 
ticular reference  to  the  neighlours  of  v.  6  (5.) 

14  (13.)  The  hoar  out  oj  the  wood  doth  waste  it,  and  the  beast  of 
the  field  jeeds  ujpon  it.  For  the  precise  sense  of  the  word  trans- 
lated beast,  see  above,  on  Ps.  1.  11,  the  only  other  place  where  it 
occurs  in  such  an  application,  being  thus  peculiar  to  the  psalms 
which  bear  the  name  of  Asaph.  The  essential  idea  conveyed  by 
the  figures  of  this  verse  is  that  of  fierce  and  greedy  enemies.  If 
any  more  specific  explanation  be  admissible,  the  wild  boar  may 
denote  the  Assyrian  power,  and  the  parallel  term  its  allies  and 
dependents.  Feeds  upon  it,  as  a  sheep  upon  its  pasture.  See 
above,  on  Ps.  xxxvii.  3. 

15  (14.)  Oh  God,  (God  of)  Hosts,  pray  return,  look  from 
heaven  and  see,  and  visit  this  vine.  The  expostulation  and  com- 
plaint are  followed  by  an  earnest  prayer.  Pray  return  is  used 
to  represent  (hs)  the  Hebrew  particle  of  entreaty,  expressed  in 
the  English  Bible  by  a  circumlocution  {we  beseech  thee.)  The 
pra3'^er  that  God  will  return,  implies  that  the  evils  just  complained 


PSALM   LXXX.  227 

of  were  occasioned  by  his  absence.  Visity  manifest  thy  presence 
and  thy  favourable  disposition.  See  above,  on  Ps.  viii.  5  (4.) 
This  vine,  Israel,  the  church  or  chosen  people,  which,  though 
robbed  of  some  of  its  luxuriant  branches,  still  lives  and  is  yet  to 
bear  abundant  fruit. 

16  (15.)  And  sustain  what  thy  right  hand  has  planted,  and  over 
the  child  thou  hast  reared  for  thysrelf  {do  thou  watch,  or  extend 
thy  protection.)  The  common  version  of  the  first  words  (and  the 
vineyard)  is  countenanced  neither  by  the  ancient  versions  nor  by 
Hebrew  etymology  and  usage.  By  giving  it,  as  a  verbal  form,  the 
sense  of  covering,  protecting  (which  belongs  to  some  kindred  roots), 
the  over  in  the  last  clause  may  depend  upon  it,  and  no  verb  need  in 
that  case  be  supplied.  Thy  right  hand  implies  an  exertion  of 
strength,  and  at  the  same  time  involves  an  allusion  to  the  name 
of  Benjamin  (Son  of  the  Right  Hand),  here  perhaps  representing 
the  whole  race,  on  account  of  the  connection  of  that  tribe  with 
both  the  rival  kingdoms,  its  central  position,  its  possession  of  the 
sanctuary,  and  its  historical  relation  to  the  infant  monarchy  under 
Saul  the  Benjamite.  To  complete  the  allusion,  the  other 
element  in  the  name  C^S  a  son)  is  then  introduced  and  metaphori- 
cally applied  to  the  vine,  which  is  still  the  Psalmist's  theme,  by 
an  assimilation  of  animal  and  vegetable  life  common  in  all  lan- 
guages. Reared,  literally,  strengthened,  made  strong,  i.  e.  raised, 
brought  up.  See  my  note  on  Tsai.  xliv.  14.  For  thyself,  not  for 
its  own  sake,  but  as  a  means  of  promoting  the  divine  praise  and 
glory. 

17  (16.)  (It  is)  hurnt  with  fire,  cut  (down  or  up);  at  th^ 
rebuke  of  thy  counten/ince  they  perish.  The  prayer  is  interrupted 
for  a  moment  by  a  new  description  of  the  evils  which  occasioned 
it.  The  first  clause  alludes  to  the  destruction  of  vineyards  by  fire 
and  steel  in  ancient  warfare,  here  recognized  however  as  a  divine 
judgment.     At  the  rebuke,  i.  e.  at  the  time,  and  also  as  a  conse- 


228  PSALM  LXXX. 

quence  of  it.  Any  expression  of  disapprobation  and  displeasure, 
whether  by  word  or  deed,  is  a  rebuke.  See  above,  on  Ps.  Ixxvi. 
7  (6.)  The  rebuke  is  here  supposed  to  be  expressed  in  the 
countenance,  a  much  more  natural  interpretation  than  that  which 
makes  thy  face  mean  thy  presence.  They  perish,  those  who  had 
before  been  represented  by  the  vine  transplanted  out  of  Egypt. 
The  future  form  implies  that  it  will  always  be  so,  when  God  ut- 
ters his  rebuke. 

18  (17.)  Let  thy  hand  be  on  the  man  of  thy  right  handy  on  the 
son  of  man  thou  hast  reared  (or  made  strong)  for  thysdf.  Here 
again  the  component  parts  of  the  name  Benjamin  are  introduced 
as  parallels,  precisely  as  in  v.  16  (15.)  The  man  of  thy  right 
hand  may  either  be  the  man  whom  thy  power  has  raised  up,  or  the 
man  who  occupies  the  post  of  honour  at  thy  right  hand.  That 
the  words  were  intended  to  suggest  both  ideas,  is  a  supposition 
perfectly  agreeable  to  Hebrew  usage.  A  more  doubtful  question 
is  that  in  reference  to  the  first  words  of  the  sentence,  let  thy  hand 
he  upon  him,  whether  this  means  in  favour  or  in  wrath.  The 
only  way  in  which  both  senses  can  be  reconciled  is  by  applying 
the  words  to  the  Messiah,  as  the  ground  of  the  faith  and  hope 
expressed.  Let  thy  hand  fall  not  on  us  but  on  our  substitute. 
Compare  the  remarkably  similar  expressions  in  Acts  v.  31. 

19  (18.)  And  (then)  we  ivill  not  backslide  from  thee;  thou 
wilt  quicken  us^  and  on  thy  name  will  ive  call.  Forgiveness 
founded  on  atonement  is  the  best  security  against  relapses  into  sin. 
The  first  verb  is  the  one  used  to  describe  the  general  apostasy  in 
in  Ps.  liii.  4  (3.)  Quicken,  restore  to  life,  or  save  alive,  or  simply 
make  alive.  Compare  Ps.  Ixxi,  20.  The  meaning  of  the  last 
clause  is,  thee  (alone)  will  we  invoke,  as  the  object  of  our  trust 
and  worship,  a  profession  involving  the  repudiation  of  all  other 
gods. 


PSALM    LXXXI. 


229 


20  (19.)  Jehovah^  God,  (God  of)  Hosts,  restore  us,  let  thy  face 
shine,  and  let  us  he  saved !  While  the  prayer  in  this  verse  is 
identical  with  that  in  v.  4  (3)  and  8  (7),  there  is  a  kind  of  climax 
in  the  form  of  the  address.  In  the  first  of  the  three  places  it  is 
simply  God,  in  the  second  God  of  Hosts,  in  the  third  and  last 
Jehovah  God  of  Hosts,  as  if  to  add  to  the  general  ideas  of  divinity 
and  sovereignty  those  of  self-existence,  eternity,  and  covenant- 
relation  to  his  chosen  people,  as  additional  warrants  for  the  hope 
and  prayer,  that  he  would  turn  them,  smile  upon  them,  save  them. 


PSALM   LXXXI. 

1.  To  the  Chief  Musician.  On  (or  according  to)  the  Gittith. 
By  Asaph.  For  the  prohable  meaning  of  the  Gittith,  see  above 
on  Ps.  viii.  1.  In  the  absence  of  any  proof  to  the  contrary,  the 
Asaph  of  this  title  must  be  assumed  to  be  the  contemporary  of 
David.  See  above,  on  Ps.  1.  1.  The  psalm  before  us  was  pro- 
bably intended  to  be  sung  at  the  Passover,  as  it  consists  of  an 
exhortation  to  praise  God  for  the  deliverance  of  Israel  from 
Egypt,  vs.  2 — 8  (1 — 7),  a  complaint  of  their  ingratitude,  vs. 
9 — 13  (8 — 12),  and  a  glowing  picture  of  the  happy  effects  to  be 
expected  from  obedience  and  fidelity,  vs.  14 — 18  (13 — 17.) 

2  (1 .)  Sing  aloud  unto  God  our  strength,  make  a  joyful  noise 
unto  the  God  of  Jacob  !  The  first  verb  is  properly  a  causative 
meaning  make  or  let  rejoice.  See  above,  on  Ps.  Ixv.  9  (8),  and 
compare  Deut.  xxxii.  43,  in  which  place,  and  in  this,  it  is  com- 
monly supposed  to  be  intransitive.  The  parallel  verb  is  a  generic 
term,  applied  both  to  shouting  and  the  sound  of  a  trumpet.     See 


230  PSALM  LXXXl. 

aLove,  on  Ps.  xli.  12  (11.)  xlvii.  2  (1.)  God  our  strength^  our 
strong  protector  and  deliverer,  in  which  character  he  specially 
revealed  himself  in  the  deliverance  of  Israel  from  Egypt,  the  main 
theme  or  subject  of  this  psalm,  and  thereby  proved  himself  to  be 
indeed  the  covenant  or  tutelary  God  of  Jacob. 

3  (2.)  Raise  the  song^  and  beat  the  drum,  the  sweet  harp  with 
the  lute  (or  lyre.)  Beat,  literally,  give,  i.  e.  give  forth  its  sound, 
or  sound  it.  See  above,  on  Ps.  xlvi.  7(6.)  Ixviii.  34  (33.)  Ixxvii. 
18  (17.)  This  is  to  be  understood  as  a  mutual  exhortation  of 
the  musicians  to  each  other  during  the  actual  performance. 

4  (3.)  Blow,  in  the  month,  the  trum.'pet,  at  the  full  moon,  on  the 
day  of  our  feast.  The  month,  by  way  of  eminence,  was  the  first 
month,  in  which  the  passover  was  celebrated  (Ex.  xii.  1,  2.)  Here, 
as  in  the  Hebrew  of  Lev.  xxiii.  5,  the  month  is  first  named,  then 
the  particular  part  of  it.  That  this  last  was  no  unessential  cir- 
cumstance, appears  from  the  fact,  that  when  an  extraordinary 
passover  was  kept,  it  was  on  the  same  day  of  another  month 
(Num.  ix.  9 — 14),  and  that  when  Jeroboam  changed  the  feast  of 
tabernacles,  he  transferred  it  to  the  same  day  of  the  eighth  month 
(1  Kings  xii.  32.)  The  time  thus  selected  for  religious  obser- 
vance seems  to  have  been  that  of  the  full  moon.  Compare  the 
original  and  marginal  translation  of  Prov.  vii.  20.  The  day  of 
our  festival  or  feast,  i.  e.  the  great  day  of  the  Passover.  Our 
feast,  if  emphatic,  is  intended  to  describe  it  as  a  distinctive  na- 
tional solemnity.  The  continued  use  of  instrumental  music  at 
this  festival  appears  from  2  Chr.  xxx.  21. 

5  (4.)  For  a  law  to  Israel  (is)  this,  a  right  (belonging)  to  the 
God  of  Jacoh.  The  observance  of  this  festival  was  not  a  mere 
matter  of  usac-e  or  conventional  arrano-ement,  but  bindinsr  on  the 
people  and  due  to  Jehovah  as  their  God.  The  personal  pronoun 
{it)  at  the  end  of  the  first  clause  is  emphatic,  and  may  be  better 


PSALM    LXXXI.  231 

expressed  in  English  by  a  demonstrative.     A  right^  juSj  that  to 
which  he  is  rightfully  entitled. 

6  (5.)  (As)  a  testimony  in  Joseph  he  set  ity  in  his  coming  out 
over  the  latid  of  Egypt.  A  speech  I  knew  not  I  am  hearing. 
Besides  the  constant  use  of  testimony  in  the  sense  of  law^  Ps.  xix. 
8  (7.)  Ix.  1.  Ixxviii.  5.  Ixxx.  1,  the  word  is  appropriate,  in  its 
strict  sense,  to  the  Passover,  as  a  perpetual  memento  or  memorial 
of  the  exodus  from  Egypt.  Joseph  is  here  put  for  Israel^  on  ac- 
count of  his  pre-eminence  during  the  residence  in  Egypt  (Gen. 
xlix.  26.  Ex.  i.  8.)  He  set  it^  i.  e.  God  instituted  or  ordained  the 
festival.  Jn  his  comings  at  the  time,  or  in  the  very  act,  of  his 
departure.  Over  the  land  of  Egypt  includes  the  usual  expression, 
from  or  out  of  it  (Ex.  xxxiv.  18),  but  suggests  the  additional 
ideas  of  publicity  and  triumph.  Israel,  at  the  exodus,  passed  over 
a  considerable  tract  of  the  Egyptian  territory,  and  at  the  same 
time,  as  it  were,  over  the  heads  of  the  humbled  and  terrified 
Egyptians.  Compare  Ex.  xiv.  8.  Num.  xxxiii.  3.  iSpeecA,  liter- 
ally, lipy  a  common  idiomatic  expression  for  dialect  or  language. 
According  to  the  version  of  this  last  clause  above  given,  it  refers 
to  the  words  of  Grod  that  follow,  and  describes  the  people  as  hav- 
ing then  heard  what  they  never  heard  before.  Some  interpreters, 
however,  understand  it  as  describing  the  condition  of  the  people 
while  in  Egypt,  by  one  of  its  most  marked  and  painful  circum- 
stances, namely,  that  they  there  resided  in  the  midst  of  a  foreign 
and  by  implication  heathen  race.  This  agrees  better  with  the 
figurative  usage  of  lip  elsewhere,  and  is  strongly  favoured  by  the 
analogy  of  Deut.  xxviii.  49.  Jer.  v.  15.  Ps.  cxiv.  1.  Compare 
my  note  on  Isai.  xxxiii.  19.  Thus  understood,  the  clause  may 
be  translated,  (where)  /  heard  a  tongue  I  did  not  understand. 
The  future  form  of  the  first  verb  has  reference  to  the  actual  time 
of  the  events,  into  which  the  speaker  here  transports  himself. 

7  (6.)  I  removed  from  the  burden  his  shoulder  ;  his  hands  f rain 


232  PSALM   LXXXI. 

the  basket  escape.  The  first  verb  strictly  means  I  caused  (or  suf- 
fered) to  depart.  The  idea  is  borrowed  from  Ex.  vi.  6,  7.  The 
specific  reference  is  no  doubt  to  the  carrying  of  bricks  and  mortar, 
and  the  pot  or  basket  of  the  next  clause  is  the  vessel  used  for 
that  purpose,  the  form  of  which  has  been  found  delineated  in  a 
burial-vault  at  Thebes.     Escape^  literally,  pass  away. 

8  (7.)  In  distress  thou  hast  called  and  I  have  delivered  the£.;  I 
will  {yet)  answer  thee  in  the  secret  place  of  thunder  ;  I  will  try  thee 
at  the  waters  of  Strife.  The  secret  or  hiding  place  of  thunder  is 
the  dark  cloud  charged  with  tempest  which  overhung  Mount 
Sinai  at  the  giving  of  the  law  (Ex.  xx.  18.)  This  is  here  anti- 
cipated or  predicted,  as  well  as  the  murmuring  of  the  people  at 
Meribah  (Ex.  xvii.  Num.  xx.)  as  a  signal  instance  of  their  unbe- 
lief and  disobedience.  Thus  understood,  the  verse  continues  the 
words  of  God  himself,  at  the  crisis  of  the  Exodus.  According  to 
the  other  exegetical  hypothesis  already  mentioned,  there  is  heve 
a  sudden  change  of  speaker,  and  the  future  verbs  in  this  verse  are 
to  be  explained  as  historical  presents. 

9  (8.)  Hear^  my  people^  and  I  will  testify  against  thee^  Israel^  if 
thou  wilt  hearken  to  me.  There  is  a  strong  resemblance  between 
this  verse  and  Ps.  1.  7.  The  conditional  particle  (if)  in  the  last 
clause  is  by  some  taken  optatively,  oh  that  thou  wouldst  hearken^ 
or,  as  we  might  say  in  English,  if  thou  wouldst  hut  hearken.  As 
examples  of  this  usage,  Ps.  xcv.  7.  cxxxix.  19.  Prov.  xxiv.  11, 
are  cited.  Other  interpreters  deny  its  existence  and  regard  this 
as  an  instance  of  aposiopesis,  ifthon  wilt  hearken  to  me  (thou  shalt 
do  well,)  like  those  in  Ex.  xxxii.  32.  Luke  xix.  42.  See  above, 
on  Ps.  xxvii.  13.  A  simpler  and  more  natural  construction  than 
either  is  to  make  this  the  condition  of  the  statement  in  the  first 
clause.     '  I  will  speak,  if  thou  wilt  hear  me.' 

10  (9.)  There  shall  not  he  in  thee  a  strange  God^  and  thou  shalt 
not  worship  a  foreign  God.     The  divine  name  here  used  is  the 


PSALM   LXXXI.  233 

one  denoting  power.  '  Thou  shalt  acknowledge  no  Almighty  but 
the  true  one.'  The  prohibitory  futures  have  a  stronger  sense 
than  that  expressed  in  some  translations,  let  there  he  no  strange  God 
in  thee^  i.  e.  in  the  midst  of  thee,  among  you.  A  strange  God, 
a  God  who  is  an  alien  to  Jehovah  and  to  Israel.  Worship^  lite- 
rally bow  down  or  prostrate  thyself.  A  foreign  God^  a  God  of 
strangeness,  or  belonging  to  foreign  parts,  in  other  words,  a  hea- 
then deity.  See  above,  on  Ps.  xviii.  45,  46  (44,  45.)  The  spe- 
cific reason  here  implied  is  that  expressed  in  Deut.  xxxii.  12. 
The  general  principle  is  the  same  that  is  propounded  in  the  first 
commandment  (Ex.  xx.  3.  Deut.  v.  7.) 

11  (10.)  I  am  Jehovah^  thy  God^  who  hr ought  thee  up  out  of  the 
land  of  Egypt ;  open  thy  mouth  wide  and  I  will  fill  it.  The  reason 
of  the  precept  in  the  foregoing  verse  is  now  explicitly  declared. 
The  (one)  making  thee  ascend^  or  causing  thee  to  come  up.  Open 
thy  mouth  wide,  literally,  widen  it.  The  supply  of  food  is  here 
put  for  that  of  all  necessities.  The  reason  here  suggested  for  ad- 
hering to  Jehovah  is,  that  He  not  only  had  delivered  them  from 
Egypt,  but  was  abundantly  able  to  provide  for  them  in  Canaan 
and  the  wilderness. 

12  (11.)  And  my  people  did  not  hearken  to  my  voice^  and  Israel 
did  not  consent  unto  me.  God  having  once  been  introduced  as 
speaking,  the  description  of  the  subsequent  events  is  still  ascribed 
to  him.  The  phrase  my  people  is  designed  to  aggravate  the  guilt 
of  their  rebellion.  My  voice  has  special  reference  to  the  warning 
ill  vs.  7 — 11  (6 — 10),  supposed  to  be  uttered  at  the  exodus  from 
Egypt.  Some  interpreters,  however,  make  the  whole  verse  a  general 
description.  Consent  unto  me,  acquiesce  in  my  requirements  and 
agree  to  do  my  will.  The  form  of  expression  is  like  that  in 
Deut.  xiii.  9.  (8.) 

13  (12.)  And  I  gave  them  up  to  the  corruption  of  their  own 


234  PSALM   LXXXI. 

heart ;  they  go  on  in  thdr  own  counsels.  The  first  verb  strictly 
means  I  sent  them  forth^  i,  e.  to  walk  in  the  corruption  of  their 
own  heart.  The  word  translated  corruption  occurs  elsewhere  only 
in  Deut.  xxix.  IS,  and  in  Jeremiah's  imitations  of  it  (Jer.  iii.  17. 
vii.  24.  ix.  13.  xi.  8.)  According  to  a  Syriac  analogy,  and  the 
most  probable  Hebrew  etymology,  it  properly  means  hardness^ 
corresponding  to  the  nihoornvg  of  the  New  Testament  (Mark 
vii.  5.  Rom.  xi,  25.  Eph.  iv.  18.)  In  their  own  counsels.,  in  the 
execution  of  their  own  evil  purposes  and  unwise  plans.  The  verb 
in  the  last  clause  may  be  read  as  a  concession  or  permission,  by 
referring  the  words  to  an  anterior  point  of  time.  '  I  gave  them 
up,  etc.  (saying)  let  them  go  on  in  their  own  counsels.'  As  to 
the  fearful  kind  of  retribution  here  denounced,  see  Prov.  i.  30,  31. 
Rom.  i.  24.  2  Thess.  ii.  10,  11. 

14  (13. J  If  my  people  would  (but)  hearken  to  me  (and)  Israel  in 
my  ways  would  walk.  The  conditional  particle  at  the  beginning, 
although  not  the  same  with  that  in  v.  9  (8),  is  construed  in  the 
same  way,  but  with  a  stronger  optative  meaning.  To  listen  to 
God's  teaching  and  commands  implies  a  docile  and  obedient 
spirit.  To  walk  in  his  ways  is  to  act  as  he  approves  and  has 
required. 

15  (14.)  Soon  would  I  how  down  their  enemies,  and  on  their 
foes  bring  hack  my  hand.  The  first  Hebrew  phrase  strictly 
means  like  a  little,  but  is  used  like  the  English  yet  a  little,  i.  e,  in 
a  little  while.  See  above,  on  Ps.  ii.  12,  and  compare  Ps.  Ixxiii.  2. 
To  draw  hack  tJie  hand,  in  Ps.  Ixxiv.  11,  means  to  withdraw  or 
withhold  it  from  action ;  but  in  this  connection  it  conveys  the 
opposite  idea  of  bringing  it  again  into  action,  with  specific  refer- 
ence, as  some  suppose,  to  its  use  in  former  exigencies,  v.  8  (7.) 
The  phrase  itself  denotes  mere  action ;  the  idea  of  hostile  or  de- 
structive action  is  suggested  by  the  context.  See  my  note  on 
Isai.  i.  25. 


PSALM   LXXXI.  235 

16  (15.)  The  haters  of  Jehovah  should  lie  to  him^  and  their  time 
should  he  forever.  The  first  phrase  is  intended  to  suggest  the  con- 
solatory thought  that  the  foes  of  God's  people  are  the  foes  of  God 
himself.  There  is  no  need,  therefore,  of  referring  him  to  Israel  or 
my  people  J  as  in  Deut.  xxxiii.  29,  from  which  the  clause  is  bor- 
rowed. The  plurals  before  and  after  render  this  less  natural,  and 
as  the  interests  of  God  and  his  people  are  identical,  the  meaning 
is  the  same  in  either  case.  To  lie  is  here  to  yield  a  feigned  obe- 
dience to  a  conqueror  or  superior  enemy.  See  above,  on  Ps.  xviii. 
45  (44.)  Ixvi.  3.  Their  time^  i.  e.  the  continued  existence  of 
Israel  as  the  chosen  people.     Compare  2  Sam.  vii.  24. 

17  (16.)  And  he  loould  feed  him  with  the  fat  of  wJieat^  and  from 
the  rock  with  honey  sate  him.  The  first  verb  is  a  causative  and 
means  would  let  (or  make)  him  eat.  The  fat  of  wheat,  its  richest 
part  or  finest  quality,  another  transfer  of  animal  attributes  to  vege- 
table objects.  See  above,  on  Ps.  Ixxx.  16  (15.)  Honey  from 
the  rock,  some  suppose  to  mean  wild  honey  ;  others,  with  more 
probability,  honey  supplied  by  miracle,  like  the  water  from  the 
rock  in  the  desert.  All  these  strong  expressions  are  borrowed 
from  Deut.  xxxii.  13,  14,  and  are  imitated  likewise  in  Ps.  cxlvii. 
14.  Isai.  xxxiv.  16.  Wheat  and  honey,  by  a  natural  and  primi- 
tive association,  are  here  put  for  the  necessaries  and  the  luxuries 
of  human  sustenance,  and  these  again  for  the  highest  enjoyment 
and  prosperity.  The  English  version  refers  these  four  verses  all 
to  past  time,  had  hearkened^  had  walked^  should  have  subdued^ 
should  have  submitted,  should  have  endured,  should  have  fed,  should 
have  satisfied.  This  is  in  fact  the  true  construction  of  the  similar 
passage  in  Isai.  xlviii.  18 ;  but  there  the  conditional  or  optative 
particle  is  construed  with  the  preterite,  and  not  with  the  future 
tense  as  here,  which  makes  an  essential  diflerence  of  syntax. 
See  Nordheimer's  Hebrew  Grammar,  §  1078. 


236  PSALM   LXXXll. 


PSALM     LXXXII. 

A  BRIEF  but  pregnant  statement  of  the  responsibilities  attached 
to  the  judicial  office  under  the  Mosaic  dispensation.  After  de- 
claring the  relation  which  the  judges  bore  to  God,  v.  1,  he  re- 
bukes their  malversation,  v.  2,  and  exhorts  them  to  a  better 
practice,  vs.  3,  4,  and  in  case  of  their  persistency  in  evil,  v.  5, 
notwithstanding  their  acknowledged  dignity,  v.  6,  threatens  them 
with  condign  punishment,  v.  7,  to  which  the  church  responds  by 
praying  God  himself  to  appear  as  the  universal  judge  and  sove- 
reign, V.  8. 

1.  A  Psalm.  By  Asaph.  God  stands  in  the  assemUy  of  the 
Mighty  ;  in  the  midst  of  the  gods  he  judges.  There  is  no  reason 
for  doubting  that  the  Asaph  mentioned  in  this  title  was  the  Asaph 
of  the  reign  of  David,  in  whose  times  the  necessity  for  such  a 
warning  must  already  have  existed,  if  not  in  the  person  of  the 
king,  who,  perhaps  on  that  account,  is  not  particularly  mentioned, 
yet  in  his  chiefs  or  nobles,  the  exalted  though  inferior  magis- 
trates who  executed  justice  under  him.  The  judicial  appearance 
of  Jehovah  here  presented  is  like  that  in  Ps.  1.  1.  Stands,  or, 
as  the  participle  strictly  means,  (is)  standing,  stationing  him- 
self, assuming  his  position.  The  word  translated  assembly  is  one 
commonly  applied  to  the  congregation  of  Israel,  as  an  organ- 
ized whole  or  body  politic.  See  Ex.  xii.  3.  xvi.  1.  Lev.  iv.  15. 
Num.  xxvii.  17.  Blighty  is  singular  not  plural  in  Hebrew,  being 
one  of  the  divine  names  (b^)j  and  qualifies  the  congregation  or 


PSALM  LXXXll.  237 

assembly  as  belonging  to  God  himself,  i.  e.  instituted  by  him  and 
held  under  his  authority.  The  parallel  expression,  in  the  midst  of 
thegodsy  superadds  to  this  idea  an  allusion  to  a  singular  usage  of  the 
Pentateuch,  according  to  which  the  theocratical  magistrates,  as 
mere  representatives  of  God's  judicial  sovereignty,  are  expressly 
called  Elohim^  the  plural  form  of  which  is  peculiarly  well  suited 
to  this  double  sense  or  application.  See  Ex.  xxi.  6.  xxii.  7,  8 
(8,  9),  and  compare  Deut.  i.  17.  xix.  17.  2  Chron.  xix.  6.  Even 
reverence  to  old  age  seems  to  be  required  on  this  principle  (Lev. 
xix.  32),  and  obedience  to  parents  in  the  fifth  commandment  (Ex. 
XX.  12),  which  really  applies  to  all  the  offices  and  powers  of  the 
patriarchal  system,  a  system  founded  upon  natural  relations,  and 
originating  in  a  simple  extension  of  domestic  or  parental  govern- 
ment, in  which  the  human  head  represents  the  original  and  uni- 
versal parent  or  progenitor.  The  remarkable  use  of  the  name 
God  in  Exodus,  above  referred  to,  is  concealed  from  the  reader 
of  the  English  Bible,  by  the  arbitrary  use  of  the  word  ^'ud^^es,  as 
a  translation  of  the  Hebrew,  which  of  course  it  cannot  be.  He 
judges^  will  judge,  is  about  to  judge.  The  idea  is,  that  as  the 
judges  were  gods  to  other  men,  so  he  would  be  a  judge  to  them. 
Compare  Isai.  iii.  13 — 15.  Micah  iii.  1 — 4.  Jer.  xxii.  1 — 4. 

2.  How  long  loill  ye  judge  wrongs  and  the  faces  of  wicked  men 
acce'pt  ?  Selah.  The  question  implies  that  they  had  done  so  long 
enough,  nay,  too  long,  since  it  was  wrong  from  the  beginning. 
Wrongs  in  the  strongest  moral  sense,  injustice,  wickedness. 
Wrong,  in  Hebrew  as  in  English,  may  be  construed  either  as  an 
adverb  or  a  noun  or  both,  i.  e.  as  a  noun  adverbially  used  to 
qualify  the  verb.  See  the  similar  construction  of  its  counterpart 
or  converse,  Ps.  Iviii.  2(1.)  The  last  clause  exemplifies  one  of 
the  most  peculiar  Hebrew  idioms.  The  combination  usually 
rendered  resjpect  persons  in  the  English  Bible,  and  applied  to 
judicial  partiality,  means  literally  to  take  (or  take  up)  faces. 
Some  suppose  this  to  mean  the  raising  of  the  countenance,  or 


238  PSALM  LXXXII. 

causing  to  look  up  from  deep  dejection.  But  the  highest  philo- 
logical authorities  are  now  agreed,  that  the  primary  idea  is  that 
of  accepting  one  man's  face  or  person  rather  than  another's,  the 
precise  form  of  expression,  though  obscure,  being  probably  de- 
rived from  the  practice  of  admitting  suitors  to  confer  with  govern- 
ors or  rulers  face  to  face,  a  privilege  which  can  sometimes  only 
be  obtained  by  bribes,  especially  though  not  exclusively  in 
oriental  courts.  The  Selah  commends  the  implied  charge  of 
official  malversation  to  the  serious  reflection  of  the  accused 
parties. 

3.  Judge  the  weak  and  fatherless^  (to)  the  sufferer  and  the  'poor 
do  justice.  The  indirect  censure  of  their  evil  deeds  is  followed 
by  a  direct  exhortation  to  do  well.  Compare  Isai.  i.  16,  17. 
The  verb  of  the  first  clause  is  explained  by  that  of  the  second, 
which  is  a  technical  forensic  term,  meaning  to  make  innocent  or 
righteous,  i.  e.  to  recognize  or  declare  as  such  by  a  judicial  act. 
See  Ex.  xxiii.  7.  Deut.  xxv.  1,  and  compare  2  Sam.  xv.  4.  Isai. 
5.  23.  1.  8.  The  word  translated  weak  is  applied  to  the  defect 
both  of  bodily  strength  and  of  property  or  substance.  See  above, 
on  Ps.  xli.  2(1.)  It  is  used  by  Moses  in  the  same  connection. 
Ex.  xxiii.  3.  The  fatherless  or  orphans  are  continually  spoken 
of,  as  proper  objects  both  of  mercy  and  of  justice.  See  above,  on 
Ps.  X.  14.  Ixviii.  6  (5),  and  compare  Ex.  xxii.  21  (22.)  The  word 
translated  jpoor  seems  strictly  to  denote  one  who  has  grown  poor 
or  become  impoverished.  See  the  verbal  root  in  Ps.  xxxiv. 
11  (10.) 

4.  Deliver  the  iveak  and  the  needy  (man),  from  the  hand  of  wicked 
(men)f7'ee  (him.)  The  first  verb  means  originally  to  suifer  or  cause 
to  escape  ;  the  second  to  extricate  or  disembarrass.  From  the  hand 
of  the  wicked  implies  from  their  power,  as  actually  exercised  for 
coercion.  The  structure  of  the  sentence  may  be  made  more 
regular  by  disregarding  the  pause-accent  and  attaching  the  'needy 


PSALM    LXXXIJ.  239 

to  the  last  clause,  and  the  'poor  'from  the  hand  of  the  icicked  set 
free. 

5.  They  know  not  and  they  will  not  understand ;  in  darkness 
they  will  (still)  walk  ;  shaken  are  all  the  foimdations  of  earth. 
This  is  the  Lord's  complaint  of  their  incorrigible  ignorance  and 
indocility,  which  rendered  even  his  divine  instructions  unavailing. 
The  object  of  the  first  verbs  is  suggested  by  the  context,  as  in 
Ps.  xiv.  4.  What  they  did  not  know  and  would  not  understand 
was  their  judicial  duty  and  responsibility,  the  end  for  which  they 
were  invested  with  authority.  Darkness  is  a  figure  both  for  ig- 
norance and  wickedness.  See  Prov.  ii.  13.  The  denial  or  per- 
version of  justice  is  described  as  disorganizing  society.  Compare 
the  figures  in  Ps.  xi.  3.  Ixxv.  4  (3.) 

6.  I  have  said,  Gods  (arc)  ye,  and  sons  of  the  Highest  all  of  you. 
Their  sin  did  not  consist  in  arrogating  to  themselves  too  high  a 
dignity,  but  in  abusing  it  by  malversation,  and  imagining  that  it 
relieved  them  from  responsibility,  whereas  it  really  enhanced  it. 
They  were  God's  representatives,  bu:  for  that  very  reason  they 
were  bound  to  be  pre-eminently  just  and  faithful.  /  have  said, 
not  merely  to  myself  or  in  secret,  but  in  my  law  ;  referring  to  the. 
passages  in  Exodus  already  cited.  See  above,  on  v.  1.  Ye  are 
gods,  or  God,  i.  e.  ye  occupy  his  place  and  are  entrusted  with  his 
honour  as  a  just  and  holy  Grod.  The  pregnant  significancy  of  the 
plural  form  is  here  the  same  as  in  v.  1  above.  The  parallel  ex- 
pression, sons  of  the  Most  High,  denotes  the  closest  and  most  in- 
timate relation  to  Jehovah,  as  the  Supreme  or  Sovereign  God. 
See  above,  on  Ps.  ii.  7.  This  verse  is  cited  by  our  Lord  (John 
X.  34,  35),  to  show  that  if  the  divine  name  had  been  applied  by 
God  to  mere  men,  there  could  be  neither  blasphemy  nor  folly  in 
its  application  to  the  incarnate  Son  of  God  himself.* 

7.  (Yet)  verily  like  mankind  shall  ye  die,  and   like  one  of  the 


240  PSALM    LXXXIl. 

princes  shall  ye  fall.  Our  idiom*requires  an  adversative  particle  at 
the  beirinnino-,  to  brino;  out  the  antithetical  relation  of  the  sentences. 
But  the  first  word  in  Hebrew  is  properly  a  particle  of  strong  as- 
severation, certainly ^  assuredly .  See  above,  on  Ps.  xxxi.  23  (22.) 
and  compare  my  note  on  Isai.  liii.  4.  Like  mankind^  or  men  col- 
lectively, or  like  a  man  indefinitely,  i.  e.  any  other  man.  So  in 
the  other  clause,  like  one  of  the  princeSy  i.  e.  any  other  prince,  or 
person  holding  an  exalted  station.  The  clauses  constitute  a  cli- 
max. The  first  merely  describes  them  as  sharers  in  the  general 
mortality  of  man.  The  second  threatens  them  with  death,  i.  e. 
violent  or  untimely  death,  as  a  special  punishment.  Ye  shall  f ally 
by  the  sword  (Jer.  xxxix.  18,)  or  in  some  analogous  manner. 
The  verb  is  often  absolutely  used  in  this  way  to  denote  a  violent 
and  penal  loss  of  life.  See  above,  Ps.  xx.  9,  (8,)  and  below, 
Ps.  xci.  7,  and  compare  Ex.  xix.  21,  Jer.  viii.  12.  The  general 
meaning  of  this  verse,  when  taken  in  connection  with  the  one  be- 
fore it,  is  that  notwithstanding  their  exalted  dignity,  bestowed 
and  recognized  by  God  himself,  they  were  not  thereby  exempted 
from  the  common  mortality  of  men,  nor  even  from  those  signal 
and  destructive  strokes,  with  which  God  often  visits  men  as  highly 
favored  and  exalted  as  themselves. 

8.  Arise^  ok  God,  judge  the  earth;  for  thou  art  to  possess  all 
nations.  This  is  not,  as  some  interpreters  suppose,  a  mere  wish 
that  God  would  do  what  he  had  just  threatened;  for  this  would 
make  the  psalm  end  with  a  feeble  anti-climax.  It  is  rather  a  pe- 
tition that,  since  the  representative  or  delegated  judges  had  proved 
so  unfaithful,  God  would  appear  in  person  and  reclaim  the  powers 
which  had  been  so  wickedly  abused.  And  this  he  is  besought  to 
do,  not  only  in  Israel,  where  the  proximate  occasion  of  the  prayer 
was  furnished,  but  throughout  the  earth,  over  all  whose  nations 
he  possessed,* and  was  one  day  to  make  good,  the  same  hereditary 
rio-ht,  i.  e.  a  right  continuing  unchanged  through  all  successive 
generations. 


PSALM    LXXXIIl.  241 


PSALM    LXXXIIl  . 

1.  A  Song.  A  Psalm.  By  Asaph.  To  the  general  descrip- 
tion (mizmor),  there  is  here  prefixed  a  more  specific  one  (shir,) 
which  designates  the  composition  as  a  song  of  praise  or  triumph. 
The  same  combination  occurs  above,  in  the  title  of  Ps.  xlviii,  a 
composition  which,  as  we  have  there  seen,  was  probably  occa- 
sioned by  the  victory  of  Jehoshaphat  over  the  Moabites,  Ammo- 
nites, and  their  confederates,  as  described  in  2  Chr.  ch.  xx. 
This  agrees  well  with  the  hypothesis,  conclusively  maintained  by 
Hengstenberg,  that  the  psalm  before  us  has  relation  to  the  same 
event,  and  that  as  the  forty-seventh  was  probably  sung  upon  the 
field  of  battle,  and  the  forty-eighth  after  the  triumphant  return 
to  Jerusalem,  so  the  eighty-third  was  composed  in  confident  anti- 
cipation of  the  victory.  The  points  of  agreement  with  the  history 
will  be  indicated  in  the  exposition  of  the  several  verses.  After  a 
general  petition  for  divine  help,  v.  2  (1),  follows  a  description  of 
the  violence,  craft,  destructive  purpose,  and  extensive  combination 
of  the  enemies  of  Judah,  vs.  3 — 9  (2 — 8),  and  then  an  earnest 
prayer  for  the  renewal  of  God's  ancient  deeds  in  similar  emer- 
gencies, vs.  10 — 15  (9 — 14),  with  a  view  to  the  promotion  of  his 
glory  in  the  destruction  of  his  irreconcilable  enemies,  vs.  16 — 19 
(15 — 18.)  According  to  the  view  of  the  historical  occasion  above 
given,  the  Asaph  of  the  title  must  denote  some  descendant  of  the 
ancient  seer,  as  it  seems  to  do  in  several  of  the  preceding  psalms. 
Now  it  happens,  by  a  singular  coincidence,  that  in  the  history 

VOL.    I!.  11 


242  PSALM   LXXXIII. 

(2  Chr.  XX.  14),  such  a  descendant  is  particularly  mentioned, 
Jahaziel,  upon  whom  the  Spirit  of  the  Lord  came  in  the  midst  of 
the  assembly,  and  prompted  him  to  take  a  leading  part  in  the  pre- 
liminary movements  which  resulted  in  the  triumph  of  Judah  (ib. 
vs.  15 — 18.)  Compare  the  similar  coincidence  in  reference  to 
the  Sons  of  Korah,  as  the  authors  of  Ps.  48,  vol.  1.  p.  400. 

2  (1 .)  Oh  God^  he  not  silent^  hold  not  thy  peace,  and  be  not  still, 
oh  Mighty  ( One)  !  This  is  a  general  introductory  petition,  that 
God  would  not  remain  inactive  and  indiiferent  to  the  dangers 
which  environed  his  own  people.  The  peculiar  form  of  expression 
in  the  first  clause,  let  there  not  (be)  silence  to  thee,  is  copied  by 
Isaiah  (Ixii.  6,  7.)  The  next  phrase  is  one  that  has  occurred  re- 
peatedly before.  See  Ps.  xxviii.  1.  xxxv.  22.  xxxix.  13  (12. J 
The  third  petition,  be  not  still  or  quiet,  rest  not,  has  the  same  re- 
lation to  act  that  the  others  have  to  word  or  speech.  The  use  of 
this  divine  name  ("b^)  involves  an  appeal  to  God's  omnipotence, 
as  furnishing  a  reason  for  his  interference.  Why  should  He  who 
is  Almighty  remain  silent  and  inactive,  when  his  people  are  in 
danger  and  his  enemies  apparently  triumphant  r 

3  (2.)  Jor  lo,  thine  enemies  roar,  and  thy  haters  raise  the  head. 
The  general  prayer  in  the  preceding  verse  is  now  enforced  by  a 
description  of  the  danger,  beginning  with  the  violence  and  con- 
fidence of  the  assailants.  The  lo  is  equivalent  to  see  there,  and 
converts  the  passage  into  a  description  of  a  present  scene.  The 
enemies  of  Israel  are,  as  usual,  identified  with  those  of  God,  as  a 
reason  why  he  should  appear  for  their  destruction.  The  first 
verb  means  to  make  a  noise,  and  is  applied  to  the  roar  of  the 
sea  in  Ps.  xlvi.  4  (3),  as  it  is  to  the  howl  of  dogs  in  Ps.  lix. 
7  (6),  and  to  internal  commotions  in  Ps.  xxxix.  7(6.)  xlii.  6, 
12  (5,  11.)  Lift  up  the  head,  as  a  natural  indication  of  confi- 
dence and  triumph.  Compare  the  description  of  a  conquered 
people,  Judg.  viii.  28. 


PSALM   LXXXIII.  243 

4  (3.)  Against  thy  people  they  take  crafty  coimselj  and  consult 
against  thy  hidden  ones.  To  the  qualities  of  violence  and  arro- 
gance, the  description  now  adds  that  of  treacherous  cunning. 
The  construction  in  the  first  clause  is,  they  make  (their)  consulta- 
tion crafty.  For  the  meaning  of  the  Hebrew  noun,  see  above,  on 
Ps.  XXV.  14.  Iv.  15  (14.)  Ixiv.  3  (2.)  Thy  hidden  ones,  those 
whom  thou  hast  hidden  for  safe-keeping,  the  objects  of  thy  merci- 
ful protection.     See  above,  on  Ps.  xxvii.  5.  xxxi.  21  (20.) 

5  (4.)  They  have  said,  Come  and  let  us  destroy  them  from 
(being)  a  nation,  a'nd  let  not  the  name  of  Israel  be  remembered 
any  more.  Not  only  were  they  turbulent  and  confident  and 
crafty,  but  malignant  and  determined  to  destroy.  The  past 
tense  of  the  first  verb  represents  the  combination  as  already  formed. 
The  idiomatic  phrase,  from  a  nation,  is  used  more  than  once  by 
Isaiah  (vii.  8.  xxiii.  1.)  The  expression  for  complete  extirpa- 
tion in  the  last  clause  is  borrowed  from  the  curse  on  Amalek,  Ex. 
xvii.  14.  Israel,  as  the  name  of  the  chosen  people,  was  right- 
fully claimed  by  Judah  after  the  great  schism,  even  while  the 
rival  kingdom  still  existed. 

6  (5.)  For  they  have  consulted  heartily  together  ;  against  thee  a 
covenant  they  ratify.  The  word  translated  heartily  is  really  a 
noun  meaning  heart,  but  here  used  to  qualify  the  verb  by  adding 
the  idea,  with  tJie  Mart,  ex  animo,  cordially,  heartily.  The 
phrase  rendered  one  heart  in  1  Chr.  xii.  38  is  altogether  difife rent. 
For  the  meaning  of  the  last  verb,  see  above,  on  Ps.  1.  5.  The 
preterite  and  future  tense  represent  the  combination  as  already 
formed  and  still  continued. 

7  (6.)  The  tents  of  Edom  and  the  Ishmaelites,  Moah  and  the 
Hagarenes.  The  use  of  the  word  tents  does  not  necessarily  im- 
ply a  wandering  mode  of  life,  as  it  may  mean  military  tents,  or 
be  a  figure  for  dwellings.     See  above,  on  Ps.  Ixxviii.  67,  and 


244  PSALM   LXXXril. 

compare  Judg.  vii.  8.  1  Kings  xii.  16.  The  Ishmaelites  inhab- 
ited a  part  of  Desert  Arabia  (Gen.  xxv.  18),  as  did  also  the 
Hagarenes  or  Hagarites,  a  people  driven  from  their  lands  by  the 
tribe  of  Simeon  in  the  reign  of  Saul.  See  1  Chr.  v.  10,  19 — 22, 
and  compare  1  Chr.  xi.  38.  xxvii.  31. 

8  (7.)  Gebal  and  Ammon  and  Amahk^  Philistia  with  the  in- 
habitants of  Tyre.  Gebal  was  probably  a  part  of  Idumea.  Am- 
mon and  Amalek  are  joined  in  the  same  manner,  Judges  iii.  13, 
as  Philistia  and  Tyre  are,  Ez.  xxxviii.  13,  and  Philistia,  Tyre, 
and  Edom,  Am.  i.  6 — 10. 

9  (8.)  Also  Assyria  was  joined  with  them.  (These)  were  an 
arm  to  the  Sons  of  Lot.  Selah.  Assyria  is  put  last  as  the  re- 
motest and  least  interested  in  this  combination  against  Judah.  It 
had  evidently  not  yet  supplanted  Babylonia  as  the  dominant 
power  of  Western  Asia.  The  last  clause  refers,  not  merely  to 
Assyria,  as  the  plural  verb  shows,  but  to  all  the  confederates  ex- 
cept the  Sons  of  Lot,  i.  e.  Moab  and  Ammon  (Gen.  xix.  37,  38), 
who  are  here  referred  to,  as  the  authors  and  conductors  of  the 
expedition. 

10  (9.)  Do  to  them  as  (thou  didst)  to  Midian,  as  (to)  Sisera^  as 
(to)  Jabirij  in  the  valley  of  the  Kishon.  This  is  a  prayer  for  such 
deliverances  as  Israel  experienced  of  old.  The  examples  here 
selected  are  the  victory  of  Gideon  over  the  Midianites  (Judges 
vii,  viii),  and  that  of  Deborah  and  Barak  over  Jabin  and  Sisera 
(Judges  iv,  V. )  Between  the  first  of  these  and  the  event  which  the 
psalm  before  us  was  designed  to  celebrate  there  was  this  remark- 
able resemblance,  that  the  enemies  of  Israel  were  in  both  cases 
made  to  destroy  each  other  (Judg.  vii.  22.  2  Chr.  xx.  23.)  Com- 
pare the  allusions  to  the  same  event  in  Isai.  ix.  4  (3.)  Hab.  iii.  7. 
The  Kishon  is  repeatedly  mentioned  in  the  history  of  Deborah 
and  Barak's  triumph  (Judg.  iv.  7,  13.  v.  21.) 


PSALM   LXXXIII.  245 

11  (10.)  They  were  destroyed  at  Endor,  they  were  dung  to  the 
earth.  This  refers  to  the  second  of  the  battles  mentioned  in  the 
preceding  verse.  Endor  is  not  expressly  named  in  the  history, 
but  is  known  to  have  been  in  the  vicinity  of  Tabor,  which  is 
repeatedly  there  mentioned  (Judg.  iv.  6,  12, 14.)  The  last  clause 
derives  illustration  from  the  extraordinary  fruitfulness  of  certain 
battle-fields  in  modern  times,  particularly  that  of  Waterloo. 
Compare  2  Kings  ix.  37.  Jer.  ix.  21  (22.) 

12  (11.)  Make  them^  (even)  their  noileSj  like  Or  eh  and  like 
Zeeb  ;  and  like  Zehah  and  like  Zalmunnah  all  their  princes.  He 
asks  not  only  that  the  masses  of  the  enemy  may  fare  like  those 
of  Midian,  but  that  their  chief  men  may  be  utterly  destroyed  as 
the  kings  and  chiefs  of  Midian  were  by  Gideon.  See  Judg.  vii. 
25.  viii.  5 — ^21.  The  appeal  to  the  historical  associations  of  the 
people  is  greatly  strengthened  by  this  recital  of  familiar  names. 
The  first  word  properly  means  set  or  place  them,  i.  e.  put  them  in 
the  same  condition. 

13  (12.)  Who  have  said.,  let  us  inherit  for  ourselves  the  dwell- 
ings (or  pasture-grounds)  of  God.  This  relates  not  to  the  former 
but  to  the  present  enemies  of  Israel,  and  assigns  the  reason  why 
they  should  experience  the  same  fate  with  their  predecessors. 
The  double  meaning  of  the  word  translated  dwellings  makes  it 
peculiarly  descriptive  of  the  Holy  Land,  where  God  dwelt  with 
his  people,  and  where  he  fed  them  as  a  shepherd.  See  above, 
on  Ps.  xxiii.  3.  Ixv.  13  (12.)  Ixxiv.  20. 

14  (13.)  My  God^  make  them  like  the  whirling  chaff  before  the 
wind.  Make  them,  literally,  place  them,  as  in  v.  11.  Like  the 
whirling  chaff.,  literally,  like  the  whirl  (or  whirlwind).,  like  the 
chaff.  See  above,  on  Ps.  Ixxvii.  19  (18),  and  compare  Isai. 
xvii.  13. 


246  PSALM   LXXXIIT. 

15  (14.)  As  fire  consumes  a  forest,  and  as  a  flame  kindles  moun- 
tains. The  original  construction  is,  like  a  fire  (which)  consumes.^ 
like  afiame  (which)  kindles.  Bj  mountains  we  are  here  to  under- 
stand what  covers  them  or  grows  upon  them. 

16  (15.)  So  wilt  thou  pursue  them  with  thy  storm,  and  with  thy 
tempest  scare  them.  There  is  no  need  of  translating  these  futures 
as  imperatives.  It  is  one  of  those  cases,  so  frequent  in  Hebrew, 
and  especially  in  this  book,  where  the  form  of  direct  petition  al- 
ternates with  that  of  confident  anticipation 

17  (16.)  Fill  their  face  with  shame,  and  (men)  will  seek  thy 
name,  Jehovah  I  With  the  first  clause  compare  Ps.  Ixix.  8  (7.) 
Ixxxix.  46  (45.)  Some  refer  the  last  clause  also  to  the  enemies ; 
but  their  destruction  is  still  anticipated  in  the  next  verse,  and  to 
seek  the  name  of  God  can  hardly  be  expressive  of  a  compulsory 
humiliation.  The  word  translated  shame  is  very  strong,  and 
means  contempt,  disgrace,  or  ignominy. 

18  (17.)  They  shall  he  shamed  and  terror-stricken  to  eternity, 
aiid  blush  and  perish.  This  no  doubt  includes  a  prayer  or  the 
expression  of  a  wish,  but  it  also  includes  a  strong  and  confident 
anticipation.  To  discard  the  future  form  is  therefore  at  the 
same  time  weakenins;  to  the  sense  and  destructive  of  a  character- 
istic  feature  of  the  language.  With  the  first  clause  compare  Ps. 
vi.  11  (10.)  The  word  translated  terror-stricken  is  the  same  that 
Was  rendered  scared  in  v.  16  (15.)  See  above,  on  Ps.  ii.  5. 
vi.  4  (3.)  xlviii.  6  (5.) 

19.  (18.)  And  (men)  shall  know  that  thou,  whose  name  (is)  Je- 
hovah, {art)  alone  Most  High  over  all  the  earth.  The  reference 
here,  as  in  v.  17  (16),  is  not  to  the  impression  made  upon  the 
minds  of  those  destroyed,  but  upon  men  in  general  considered  as 
spectators  of  theii*  fate.     See  above,  on  Ps.  lix.  14  (13),  and  com- 


PSALM  LXXXIV.  247 

pare  1  Sam.  xvii.  46.  2  Kings  xix.  19.  Isai.  xxxvii.  16,20.  The 
original  construction  is  peculiar  :  '  they  shall  know  that  thou — 
thy  name  Jehovah — thou  alone — art  Most  High  over  all  the 
earth.'  The  simple  pronoun  thou  is  explained  and  amplified  by 
the  addition  of  the  words,  thy  name  Jehovah^  i.  e.  thou  who  hast 
revealed  thyself  already  as  the  self-existent  and  eternal  God, 
and  as  the  covenant  God  of  Israel. 


PSALM    LXXXIV. 

1.  To  the  Chief  Musician,  On  (or  according  to)  the  Gittith. 
By  (or /or)  the  So7is  of  Korah.  The  Psalmist  celebrates  the 
blessedness  of  intimate  communion  with  God,  vs.  2 — 8  (1 — 7), 
and  prays  that  he  may  himself  enjoy  it,  vs.  9 — 13  (8 — 12.) 
The  resemblance  of  this  psalm,  in  subject,  tone,  and  spirit,  to 
Ps.  xlii,  is  the  more  remarkable  because  each  stands  at  the  be- 
ginning of  a  series  inscribed  to  the  Sons  of  Korah.  The  experi- 
ence here  recorded  is  so  evidently  David's,  that  we  must  either 
understand  the  Sons  of  Korah  to  be  mentioned  merely  as  the  mu- 
sical performers,  or  suppose  that  they  composed  it  to  express  the 
feelings  of  the  king  himself,  a  hypothesis  which  Hengstenberg 
illustrates  by  the  case  of  David  playing  and  singing  before 
Saul,  in  order  to  alleviate  his  paroxysms  of  madness.  For  the  ar- 
guments on  both  sides  of  the  question,  see  above,  on  Ps.  xlii.  1, 
and  for  the  meaning  of  the  Gittith^  on  Ps.  viii.  1.  Ixxxi.  1. 

2  (1.)  How  dear  (to  me  are)  thy  dwellings^  oh  Jehovah^  (God 
of)  Hosts !  The  adjective  is  rendered  by  the  English  versions 
amiable  J  in  the  sense  of  the  French  aimahle^  lovely.     But  the 


248  PSALM  LXXXIV. 

usage  of  the  Hebrew  word  requires  it  to  be  understood  as  meaning 
dear^  beloved,  which  is  exactly  the  idea  here  required  by  the  con- 
text. See  above,  on  Ps.  xlv.  1.  The  plural  dwellings  has  re- 
ference to  the  subdivisions  and  appurtenances  of  the  sanctuary, 
and  is  applied  to  the  tabernacle  in  Ps.  xliii.  3.  Compare  Ps.  Ixviii. 
36  (35.)  The  divine  titles  are  as  usual  significant.  While  one 
suggests  the  covenant  relation  between  God  and  the  petitioner, 
the  other  makes  his  sovereignty  the  ground  of  a  prayer  for  his 
protection.  The  force  of  this  impassioned  exclamation  is  en- 
hanced by  the  structure  of  the  sentence,  which  consists  of  a  single 
clause,  like  Ps.  xviii.  2  (l.j  With  the  whole  verse  compare 
Ps.  xxvii.  1 — 5. 

3  (2.)  Longs  and  also  faints  my  soul  for  the  courts  of  Jehovah, 
my  heart  and  my  flesh  ;  they  sing  (with  joy)  unto  the  living  God. 
The  first  verb  is  expressive  of  intense  desire,  as  in  Ps.  xvii.  12. 
Compare  Gen.  xxxi.  30.  Instead  of  and  also  the  English  Bible 
has  yea  even,  which  is  perhaps  too  strong,  and  indicates  a  climax 
not  intended  by  the  writer.  Faints,  fails,  or  is  consumed  with 
strong  desire.  The  plural  courts,  i.  e.  enclosures,  is  to  be  explained 
like  dwellings  in  v.  2  (1.)  Solomon's  temple  had  two  courts  ;  but 
one  was  appropriated  to  the  priests,  2  Chr.  iv.  9.  The  courts  of 
the  tabernacle  are  mentioned  as  the  place  where  God  statedly 
communed  with  Israel.  See  above,  on  Ps.  Ixv.  5  (4),  and  below, 
on  Ps.  xcii.  14  (13.)  They  are  here  mentioned  merely  as  a  sign 
of  the  communion  itself,  which  might  be  enjoyed  in  any  place 
whatever.  See  above,  on  Ps.  xxvii.  4.  xxxvi.  9.  Soul,  heart, 
and  flesh,  denote  the  whole  man.  See  above,  on  Ps.  Ixiii.  2(1.) 
The  Hebrew  accents  connect  heart  and  flesh  with  the  preceding 
words.  A  much  more  natural  division  is  the  common  one,  which 
construes  them  directly  with  the  verb  of  the  last  clause.  That 
verb  elsewhere  always  denotes  a  joyful  shout  or  song ;  but  the  de- 
rivative noun  (n2^.)  is  used  to  signify  a  cry  for  help  or  earnest 
prayer,  which  meaning  some  attach  to  the  verb  itself  in  this  place, 


PSALM   LXXXIV  249 

so  as  to  make  the  clauses  strictly  parallel.  If  the  usual  meaning 
of  the  verb  be  here  retained,  the  clause  shows  that  the  speaker 
had  already  experienced  that  for  which  he  prays.  The  Living 
God^  really  existing,  and  the  giver  of  life  to  others.  See  above, 
on  Ps.  xlii.  3  (2.) 

4  (3.)  Yes^  the  spa?'row  has  found  a  home,  and  the  swalloio  a 
nest  J  (in)  which  she  lays  her  youngs  even  thine  altars^  Jehovah^ 
(God)  of  Hosts ^  my  King  and  my  God.  The  first  word  properly 
means  also^  as  in  the  preceding  verse,  and  is  by  some  translated 
even^  as  if  he  had  said,  '  the  very  birds  have  nests  in  the  sanctu- 
ary of  God,  while  I  am  excluded  from  it.'  Compare  Matt.  viii. 
20.  But  the  fact  thus  alleged  is  highly  improbable  and  nowhere 
recorded.  A  more  natural  interpretation  is  to  make  the  sparrow 
and  the  swallow  (put  for  small  and  helpless  birds  in  general)  em- 
blems of  the  worshipper  himself.  As  if  he  had  said,  yes,  this 
wandering  bird  has  at  last  found  a  resting-place,  or  home,  both  for 
itself  and  for  its  young.  That  this  is  perfectly  in  keeping  with 
Bavidic  usage,  is  plain  from  1  Sam.  xxvi.  20,  Ps.  xi.  1.  Iv.  7  (6.) 
Ivi.  1.  The  translation  even  thine  altars  supposes  the  Hebrew 
particle  (n5<)  to  indicate  the  object  of  the  verb,  as  it  does  before 
the  same  noun  in  1  Kings  xix.  10,  14.  It  may,  however,  be  a 
preposition  meaning  at  or  near^  and  this  sense  is  preferred  by 
those  interpreters  who  suppose  a  literal  nestling  of  the  birds  in 
the  sanctuary  to  be  here  alluded  to.  The  altars  meant  are  those 
of  burnt-offering  and  of  incense,  as  in  Num.  iii.  31.  They  are  par- 
ticularly mentioned,  because  it  was  by  means  of  sacrifice  and 
prayer  that  communion  between  God  and  man  was  possible. 
Compare  Ps.  xxvi.  6.  The  young  birds  are  introduced,  not 
only  to  complete  the  picture,  but  to  show  that  the  communion 
and  divine  protection,  which  the  Psalmist  so  highly  valued,  were 
not  merely  personal  but  domestic  and  social  privileges,  which  he 
desired  both  for  himself  and  those  dependent  on  him.  The  ad- 
dress, Jehovah  (God)  of  Hosts,  has  the  same  sense  as  in  v.  2  (1.) 
11* 


250  PSALM    LXXXIV. 

The  same  essential  notions  of  supremacy  and  covenant  relation 
are  conveyed  by  the  parallel  expression,  my  King  and  my  God, 
a  combination  which  occurs  only  here  and  in  Ps.  v.  3  (2.) 

5.  Happy  the  dwellers  in  thy  house^  (for)  still  they  praise  thee 
(or  icill  praise  thee.)  The  first  phrase  is  the  idiomatic  one  with 
which  the  book  begins,  for  the  peculiar  form  and  sense  of  which, 
see  above,  on  Ps.  i.  1.  ii.  12.  xxxii.  1,  2.  xxxiii.  12.  xli.  2  (1.) 
Dwellers  in.,  inhabitants  of,  thy  house,  i.  e.  members  of  thy  family, 
as  the  same  words  literally  mean  in  Jer.  xx.  5.  For  the  spiritual 
or  figurative  meaning,  see  above,  on  Ps.  xv.  1.  xxiii.  6.  xxiv.  3. 
xxvii.  4.  Ixi.  5  (4.)  Ixv.  5  (4.)  The  privilege  thus  described 
might  be  enjoyed  in  any  local  situation ;  but  the  outward  sign  of 
it,  under  the  old  economy,  was  the  frequenting  of  the  sanctuary. 
As  inmates,  not  mere  visitors,  they  will  still  have  occasion 
and  opportunity  of  doing  what  they  do  when  first  admitted  to 
God's  household.  They  will  still  praise,  because  they  will  have 
renewed  cause  so  to  do.  See  above,  on  Ps.  v.  8  (7.)  1.  15,  23. 
Ixxix.  13. 

6  (5. )  Happy  the  man  who  (has)  strength  in  thee,  (who  have)  high- 
ways in  their  heart.  The  original  consists  of  several  exclamations 
or  ejaculations — happy  man  ! — (there  is)  strength  to  him  in  thee  ! 
—  {thQrc,  2iVe)  highways  in  their  heart !  This  last  unusual  and 
obscure  expression  is  supposed  by  some  to  mean,  in  whose  thoughts, 
(or  affections)  are  th^  highways  to  Jerusalem,  i.  e.  who  still  think 
of  going  up  to  worship  there.  But  another  explanation,  which 
agrees  far  better,  both  with  the  immediate  context  and  with  usao;e 
and  analogy,  supposes  the  figure  to  be  identical  with  that  in  Ps. 
1.  23.  Prov.  xvi.  17.  Isai.  xl.  3,  4,  where  the  removal  of  all 
moral  or  spiritual  hinderanccs  to  God's  revisiting  his  people  and 
communing  with  them,  is  poetically  represented  as  the  opening, 
levelling,  and  raising  of  a  causeway  through  a  pathless  wilderness 
or  otherwise  impracticable  ground.     The  word  translated  high- 


PSALM   LXXXIV.  251 

ways  is  determined,  both  by  etymology  and  usage,  to  denote  not 
a  mere  beaten  track  or  footpath,  but  a  road  artificially  constructed 
and  raised  above  the  level  of  the  ground  through  which  it  passes. 
The  sudden  change  of  number  in  the  last  clause  shows  that  man 
is  a  generic  or  collective  term. 

7  (6.)  Passing  through  the  Vale  of  Tears^  a  spring  they  make 
it ;  also  with  blessings  is  the  Teacher  clothed.  This  is  one  of  the 
obscurest  verses  in  the  book.  Interpreters,  however,  are  now 
commonly  agreed  as  to  the  first  clause.  The  explanation  of  Baca^ 
as  meaning  the  Valley  of  Mulberry  or  Baca-trees  (2  Sam.  v. 
23,  24.  1  Chron.  xiv.  13,  14),  is  now  very  commonly  abandoned 
for  the  one  given  in  the  ancient  versions,  the  Vale  of  Weeping  or 
of  Sorrow,  a  beautiful  poetical  description  of  the  present  life  a^ 
one  of  sufiering.  To  the  fons  lacrymarum  is  opposed  the  foun- 
tain of  salvation  or  of  joy,  a  figure  so  familiar  in  the  Scriptures, 
as  to  be  readily  suggested  by  the  one  word  spring  or  fountain. 
See  above,  on  Ps.  xxxvi.  10  (9.)  xlvi.  5  (4),  and  compare  Isai. 
xii.  3.  The  meaning  of  the  clause,  as  thus  explained,  is,  that 
the  persons  pronounced  happy  in  the  foregoing  verse  are  a 
source  of  happiness,  and  convert  the  very  Vale  of  Tears  into  a 
fountain  of  delight.  The  meaning  of  the  other  clause  is  still  dis- 
puted. As  the  first  noun,  by  varying  a  single  vowel-point,  may 
mean  either  jpools  or  blessings^  and  the  next,  though  it  commonly 
means  teacher  (2  Kings  xvii.  28.  Prov.  v.  13.  Isai.  xxx.  20),  has 
in  one  other  place  (Joel  ii.  23)  the  sense  of  rain^  or  rather  of 
the  early  rain  in  Palestine,  the  clause  admits  of  several  very 
difierent  explanations.  1 .  The  rain  also  covers  the  pools.  2.  The 
teacher  is  clothed  in  blessings.  3.  The  rain  covers  it  with  bless- 
ings. In  favour  of  the  second  is  its  close  adherence  to  the  usage 
of  the  three  leading  words.  It  is  also  found  substantially  in  the 
ancient  versions.  The  meaning  then  is,  that  this  strange  trans- 
forming power  is  exerted  by  the  good  man  as  a  teacher  of  right- 
eousness, in  which  sense  one  of  the  disputed  words  (n'ni>3)  occurs 


252  PSALM    LXXX[V. 

in  Joel  ii.  23,  which  accounts  for  its  being  there  repeated  in  the 
very  same  sentence,  bj  a  kind  of  paronomasia,  in  the  sense  of 
early  rain,  elsewhere  denoted  by  a  cognate  form  (rTli").  Com- 
pare the  sentiment  with  that  in  Ps.  li.  15  (13.)  For  the  neuter 
or  intransitive  meaning  of  the  last  verb,  see  Lev.  xiii.  45.  Mic. 
iii,  7.  Jer.  xliii.  12. 

8  (7.)  They  shall  go  from  strength  to  strength;  he  shall  ap- 
pear to  God  in  Zion.  The  change  of  number  is  the  opposite  of 
that  in  V.  6  (5),  but  to  be  explained  on  the  same  principle.  Or 
the  singular  verb  in  the  last  clause  may  refer  to  the  Teacher  in 
V.  7  (6.)  The  strength  is  that  bestowed  by  God,  in  the  experi- 
ence of  which  they  make  continual  advances.  The  form  of  ex- 
pression in  the  last  clause  is  one  used  in  the  Law  to  denote  the 

stated  appearance  of  the  Israelites  at  the  sanctuary.  The  mean- 
ing of  the  whole  verse  is,  that  they  who  answer  to  the  previous 
description  shall  finally  attain  to  the  full  fruition  of  that  unioa 
with  God  in  which  their  happiness  resides. 

9  (8.)  Jehovah,  God,  (Lord  of)  Hosts,  hear  my  prayer  ;  give 
ear^  oh  God  of  Jacob  !  Selah.  Here  begins  the  second  part  of 
the  psalm,  containing  the  petition  founded  on  the  preceding  view 
of  the  happiness  arising  from  communion  with  God.  The  names 
applied  to  him  suggest,  as  usual,  the  grounds  of  the  petition, 
namely,  his  eternity,  self-existence,  sovereignty,  and  covenant- 
relation  to  his  people. 

10  (9.)  {Oh)  our  shield,  see,  {oh)  God,  and  behold  the  face  of 
thine  Anointed.  Some  make  the  first  noun  the  object  of  the  verb 
that  follows,  see  our  shield  ;  but  in  v.  12  (11)  God  himself  is  so 
described,  as  well  as  in  Ps.  iii.  4  (3.)  Gen.  xv.  1.  Its  position, 
as  a  vocative,  is  certainly  unusual,  but  seems  to  be  emphatic 
Behold  the  face^i.  e.  behold  it  favourably,  look  upon  it  graciously. 


PSALM    LXXXIV.  253 

Thine  Anointed  (One),  i.  e.  David,  by  whom,  or  in  whose  name, 
the  psalm  was  written. 

11.  (10.)  For  better  (is)  a  day  in  thy  courts  than  a  thousand  ;  I 
have  chosen  to  occupy  the  threshold  in  the  house  of  my  God,  rather 
than  dwell  in  tents  of  wickedness.  The  comparison  in  both 
clauses  is  expressed,  as  usual  in  Hebrew,  by  the  preposition /rom, 
away  from.  '  Good  from,  i.  e.  in  comparison  with,  a  thousand.'  'I 
choose  from  dwelling,  i.  e.  rather  than  to  dwell.'  The  first  clause 
of  course  means  that  one  day  in  God's  courts  is  better  than  a  thou- 
sand elsewhere.  I  have  chosen,  and  do  still  choose,  a  stronger 
expression  than  I  would  choose  or  would  rather.  The  next  verb 
occurs  only  here  and  is  evidently  formed  from  the  noun  (tiD)  sill 
or  threshold.  To  be  a  door-keeper  (guard  the  threshold),  and  to 
lie  on  the  threshold,  are  too  specific,  and  appear  to  add  some^ 
thing  to  the  sense  of  the  original.  The  idea  perhaps  is,  that  he  would 
rather  stand  at  the  door  of  Grod's  house  and  look  in  (which  was 
all  that  the  worshippers  could  do  at  the  Mosaic  sanctuary)  than 
dwell  in  the  interior  of  tents  or  houses  where  iniquity  prevailed. 
The  use  of  the  word  tents  in  this  clause  makes  it  still  more 
probable  that  the  tabernacle,  not  the  temple,  is  meant  by  the 
parallel  expression,  house  of  God. 

12  (11.)  For  a  sun  and,  a  shield  is  Jehovah,  God ;  grace  and 
glory  will  Jehovah  give ;  he  will  not  refuse  (any  thing)  good  to 
those  walking  in  a  perfect  (way.)  The  for  shows  that  this  verse 
gives  a  reason  for  the  preference  expressed  in  that  before  it. 
God  is  here  called  a  sun,  as  he  is  called  a  light  in  Ps.  xxvii.  1. 
Both  these  figures  represent  him  as  a  source  of  happiness  ;  that 
of  a  shield  describes  him  as  a  source  of  safety,  or  a  strong  pro- 
tector. Grace  and  glory  (or  honour)  are  related  as  the  cause  and 
the  effect.  The  latter  includes  all  the  sensible  fruits  and  mani- 
festations of  the  divine  favour.  See  above,  on  Ps.  xlix.  17  (16.) 
In  a  perfect  is  by  some  understood  to  mean  as  a  perfect  person, 


254  PSALM   LXXXV. 

i.  e.  perfectly,  uprightly.    See  above,  on  Ps.  xv.  2.  xviii.  24  (23), 
and  compare  Gen.  xvii.  1. 

13  (12.)  Jehovah^  (Lord  of)  Hosts^  happy  the  man  trusting  in 
thee.  The  participle  is  expressive  of  habitual  reliance.  Trusting 
in  thee,  as  I  do. 


PSALM   LXXXV. 

1.  To  the  Chief  Musician.  To  (or  hy)  the  Sons  of  Korah. 
A  Psalm.  On  the  ground  of  former  benefits,  the  Church  prays 
for  deliverance  from  present  evils,  vs.  2 — 8  (1 — 7),  and  joyfully 
anticipates  a  favourable  answer,  vs.  9 — 14  (8 — 13.)  There  is 
nothing  in  the  title,  or  the  psalm  itself,  to  determine  its  date  or 
confine  its  application  to  any  particular  historical  occasion.  It 
seems  to  be  appropriate  to  every  case  in  which  the  fulfilment  of 
the  promise  (Lev.  xxvi.  3 — 13)  was  suspended  or  withheld. 

2(1.)  Thou  wast  gracious^  oh  Jehovah.^  to  thy  land  ;  thou  didst 
return  {to)  the  captivity  of  Jacob.  Some  interpreters  refer  these 
words  to  favours  recently  experienced  ;  thou  hast  (now)  been  gra- 
cious, etc.  But  it  is  clear  from  vs.  5 — 8  (4 — 7),  that  the  people 
were  actually  sufi'ering,  and  that  the  acknowledgments  in  vs.  2 — 4 
(1 — 3)  must  relate  to  former  instances  of  God's  compassion. 
The  idea,  that  the  benefit  acknowledged  was  deliverance  from  the 
Babylonish  exile,  has  arisen  from  a  false  interpretation  of  the 
last  clause,  for  the  true  sense  of  which  see  above,  on  Ps.  xiv.  7. 
Captivity  is  a  common  figure  for  distress,  and  God's  revisiting 
the  captives  for  relief  from  it.     It  is  also  worthy  of  remark  that 


PSALM  LXXXV.  255 

the  favour  shown  was  to  the  land^  i.  e.  to  the  people  while  in  pos- 
session and  actual  occupation  of  it. 

3  (2.)  Thou  didst  take  aioay  the  guilt  of  thy  people  ;  thou  didst 
cover  all  their  sin.  Selah.  The  same  form  of  expression  occurs 
above,  in  Ps.  xxxii.  1,  5  Both  verbs  suggest  the  idea  of  atone- 
ment as  well  as  pardon. 

4  (3.)  Thou  didst  withdraw  all  thy  wrath  ;  tho7i  didst  turn  from 
the  heat  of  thine  anger.  There  is  probably  an  allusion  here  to 
the  prayer  of  Moses  in  Ex.  xxxii.  12.  The  Hebrew  verb  of  the 
second  clause  corresponds  strictly  to  the  English  verb  in  its  transi- 
tive or  causative  sense.  It  is  used,  however,  in  the  same  way  by 
Ezekiel  (xviii.  30,  32),  who,  in  one  place  (xiv.  6),  has  the 
phrase  to  turn  away  the  face,  of  which  the  other  may  be  an  ab- 
breviation. 

5  (4.)  Return  to  us,  oh  God  of  our  salvation,  and  cease  thine 
anger  towards  us.  The  recollection  of  former  mercies  is  here 
followed  by  a  prayer  for  their  renewal.  '  As  thou  hast  had  pity 
on  thy  people  heretofore,  so  have  pity  on  them  now.'  Return  to 
us,  revisit  us  again  in  mercy.  See  above,  on  v.  2  (1),  and  on  Ps. 
xiv.  7.  The  verb  in  the  last  clause  means  to  annul  or  nullify, 
put  an  end  to,  cause  to  cease.  It  occurs  above,  Ps.  xxxiii.  10. 
The  word  translated  anger  is  one  which  properly  expresses  a 
mixed  feeling  of  grief  and  indignation.  See  above,  on  Ps.  vi. 
7(6.) 

7  (6.)  Forever  wilt  thou  be  angry  at  us  ?  Wilt  thou  draio 
out  thine  anger  to  generation  and  generation  ?  The  first  Hebrew 
word  strictly  means  to  ages  or  eternities.  The  verb  to  draw  out, 
protract,  continue,  is  used  in  a  favourable  sense,  Ps.  xxxvi. 
11  (10.)  The  idea  here  expressed  is  the  opposite  of  that  in  Ps. 
XXX.  6  (5.) 


256  PSALM    LXXXV. 

8  (7.)  Wili  thou  not  return  (and)  quicken  us^  (and)  shall  (not) 
thy  people  rejoice  in  thee  7  With  the  first  clause  compare  Ps. 
Ixxi.  20.  Ixxx.  19  (18.)  Deut.  xxxii.  39.  Hos.  vi.  2.  With  the 
second  compare  Ps.  v.  12  (11.)  ix.  3  (2.)  xl.  17  (16.)  ^  Wilt 
thou  not  revisit  us  in  mercy,  raise  us  from  the  dead  or  dying 
state  in  which  we  now  are,  and  give  us,  as  thy  people,  fresh  oc- 
casion to  rejoice  in  our  relation  to  thee,  and  in  our  union  and 
communion  with  thee  .^'  The  construction  which  continues  the 
interrogation  through  the  sentence  is  much  simpler  and  more  na- 
tural than  that  which  makes  the  second  clause  contingent  and 
dependent  on  the  first,  that  thy  people  may  rejoice  in  thee.  At 
the  same  time,  the  interrogative  form  expresses  a  more  confident 
anticipation  than  a  bare  petition. 

8  (7.)  Let  us  see,  oh  Lord^  thy  mercy  \  and  thy  salvation  thou 
wilt  give  unto  us.  The  first  petition  is,  that  God  would  cause 
them  to  experience  his  mercy.  In  the  last  clause,  as  in  many 
other  places,  the  form  of  petition  is  insensibly  exchanged  for  that 
of  anticipation.  As  if  he  had  said,  ^  We  can  confidently  ask  thee 
to  show  us  thy  mercy,  for  we  know  that  thou  wilt  grant  us  thy 
salvation.' 

9  (8.)  I  will  hear  what  the  Mighty  {God)^  Jehovah^  will  speak; 
for  he  will  speak  peace  to  his  people  and  to  his  saints  ;  and  let  them 
not  return  to  folly.  The  first  clause  expresses  the  people's  wil- 
lingness to  hear  and  to  abide  by  God's  decision.  The  second 
gives  the  reason  of  this  willingness,  to  wit,  because  they  know 
that  the  response  will  be  auspicious.  The  third  assigns  the  ne- 
cessary limitation  to  this  confidence,  by  stating  the  condition  of 
God's  favourable  answer.  The  failure  to  comply  with  this  con- 
dition accounts  for  the  partial  fulfilment  of  the  promise,  both  in 
the  case  of  individuals  and  of  the  church  at  large.  See  above, 
on  Ps.  Ixxx.  19  (18),  and  compare  the  promise  in  Lev.  xxvi. 
3-^13.     His  saintSy  the  objects  of  his  mercy  and  subjects  of  his 


PSALM    LXXXV.        ^  257 

grace.  See  above,  on  Ps.  iv.  4  (3.)  And  let  them  not  turn  is 
equivalent  to  saying,  so  (or  therefore)  let  them  not  turn.  The 
real  connection  of  the  clauses  might  be  brought  out  still  more 
clearly  in  our  idiom  by  the  paraphrase,  '  provided  they  do  not  re- 
turn to  folly.' 

10  (9.)  Only  nigh  to  his  fearers,  (is)  his  salvation^  for  glory  to 
dwell  in  our  land.  As  the  limitation  of  the  promise  to  those 
fearing  God  is  an  essential  stroke  in  this  description,  there  is  no 
need  of  departing  from  the  strict  sense  of  (Tj5<:)  the  particle  with 
which  the  sentence  opens.  See  above,  on  Ps.  Ixii.  10  (9.)  Ixviii. 
7  (6),  and  compare  Ps.  Iviii.  12  (11.)  Ixxiii.  1.  The  meaning 
then  is  that  salvation  is  provided  by  God's  mercy  for  none  but 
those  who  fear  him.  The  last  clause,  which  is  literally  rendered 
above,  is  equivalent  to  saying  in  our  idiom,  that  glory  may  dwell 
in  our  land.  Glory  has  the  same  sense  as  in  Ps.  Ixxxiv.  12  (11.) 
Dwell,  reside  permanently,  long  continue. 

11  (12.)  Mercy  and  truth  have  met  (together);  righteousmss 
and  peace  have  kissed  {each  other.)  By  truth,  we  are  to  under- 
stand the  truth  of  God's  promises,  the  divine  veracity.  See  above, 
on  Ps.  XXV.  5.  The  same  combination  with  grace  or  mercy 
occurs  above,  in  Ps.  xxv.  10.  xl.  11  (10.)  Ivii.  4  (3.)  Ixi.  8  (7), 
and  below,  Ps.  Ixxxix.  15  (14.)  Righteousness,  considered  as  the 
gift  of  God,  justification,  whether  judicial  or  providential.  Peace, 
immunity  from  all  disturbing  causes,  which  implies  prosperity  of 
every  kind.  See  above,  on  Ps.  Ixxii.  3.  Have  met,  in  a  peace- 
able and  friendly  manner,  an  idea  still  more  strongly  expressed 
by  the  kiss  of  reconciliation  or  aifection  in  the  last  clause.  A  still 
more  pointed  and  emphatic  meaning  may  be  put  upon  the  sentence 
by  supposing  it  to  mean,  that  God's  mercy  or  free  favour  to  the 
undeserving  is  now  seen  to  be  consistent  with  his  truth,  which  was 
pledged  for  their  destruction,  and  their  peace  or  safety  with  his 


258  PSALM  LXXXV. 

righteousness  or  justice,  whicli  might  otherwise  have  seemed  to  be 
wholly  incompatible. 

12  (11.)  Truth  from  the  earth  is  springing,  and  Hghteousness 
from  heaven  looks  down.  The  truth  of  God's  promise  may  be 
seen,  as  it  were,  springing  from  the  earth  in  its  abundant  fruits, 
and  his  rectitude,  or  faithfulness  to  his  engagements,  looking  down 
from  heaven  in  the  rain  and  sunshine.  By  this  bold  and  beautiful 
conception,  the  certainty  of  God's  providential  care  is  expressed 
more  strongly  than  it  could  be  by  any  mere  didactic  statement. 
The  beauty  of  the  image  in  the  last  clause  is  heightened  by  the 
use  of  a  verb  which  originally  means  to  lean  or  bend  over,  for  the 
purpose  of  gazing  down  upon  a  lower  object.  See  above,  on  Ps. 
xiv.  2,  and  compare  Judg.  v.  28.  2  Sam.  vi.  16. 


13  (12.)  Jehovah  also  will  give  the  (material  or  earthly),  ^ooc?, 
and  our  land  ivill  give  its  produce  (or  increase.)  In  other  words, 
the  promise  shall  be  verified  that  stands  recorded  in  the  Law 
(Lev.  xxvi.  4),  from  which  the  form  of  expression  is  borrowed,  as 
it  is  in  Ps.  Ixvii.  7  (6.) 

14  (13.)  Righteousness  before  him  shall  march.,  and  set  (us)  m 
the  way  of  his  steps.  The  verb  in  the  first  clause  is  a  poetical  in- 
tensive form  of  one  which  means  to  walk  or  go.  The  idea  here 
expressed  seems  to  be  that  of  public  and  solemn  manifestation. 
The  last  clause  is  obscure  and  of  dubious  construction.  The  latest 
interpreters  understand  it  as  meaning,  and  set  its  steps  for  a  way., 
i.  e.  mark  out  by  its  own  steps  the  way  in  which  we  are  to  walk. 
This  yields,  in  the  end,  the  same  sense  as  the  common  version 
above  given. 


PSALM   LXXXVI.  259 


PSALM     LXXXVI. 

1.  A  Prayer.  By  David.  Incline^  oh  Jehovah ^  thine  ear 
(and)  answer  me.,  for  wretched  and  needy  (am)  /.  The  whole 
psalm  is  called  a  prayer,  because  entirely  made  up,  either  of  di- 
rect petitions,  or  of  arguments  intended  to  enforce  them.  The 
tone  and  substance  of  the  composition  are  well  suited  to  David's 
situation  in  his  days  of  suffering  at  the  hands  of  Saul  or  Absalom 
more  probably  the  latter,  on  account  of  the  repeated  allusions  to 
deliverance  from  former  trials  of  the  same  kind.  Some  account 
for  the  position  of  this  psalm  in  the  midst  of  a  series  inscribed  to 
the  Sons  of  Korah,  by  supposing  that  the  latter  composed  it  in  the 
person  or  the  spirit  of  David.  See  above,  on  Ps.  Ixxxiv.  1. 
The  same  hypothesis  is  used  by  these  interpreters  to  explain  the 
many  forms  of  expression  borrowed  from  other  psalms  of  David  ; 
as  if  the  Sons  of  Korah  meant  to  comfort  him  by  the  repetition  of 
his  own  consolatory  words  in  other  cases.  Compare  2  Cor.  i.  4. 
The  psalm  admits  of  no  minute  or  artificial  subdivision.  The  only 
marked  diversity  of  the  parts  is,  that  in  vs.  1 — 10,  petition  is  com- 
bined with  argument,  whereas  in  vs.  11 — 17,  it  is  more  unmixed. 
The  first  ground  or  reason  is  derived,  in  this  verse,  from  the  ur- 
gency of  the  necessity.  At  the  same  time,  there  is  a  tacit  claim  to 
God's  protection,  on  the  ground  that  he  who  asks  it  is  one  of  his 
own  people.  According  to  the  usage  of  the  psalms,  the  afflicted 
and  the  needy  denote  sufferers  among  God's  people.  See  above, 
on  Ps.  X.  2. 


260  PSALM    LXXXVI. 

2.  Kee/p  my  soulj  for  a  gracious  one  (am)  I;  save  thy  servant, 
even  thou,  my  God,  the  (servant)  trusting  in  thee.  He  prays  for 
the  safe-keeping  of  his  soul  or  life,  because  it  was  this  that  the 
enemy  threatened.  See  below,  v.  14.  The  grounds  assigned  are 
two,  or  rather  one  exhibited  in  two  forms.  The  first  is,  that  he 
is  a  (T^Dn)  saint  or  gracious  one,  a  merciful  object  of  God's  mercy. 
See  above,  on  Ps.  Ixxxv.  8  (7.)  The  other  is  that,  as  a  servant 
of  Jehovah,  he  believes  and  trusts  in  him  alone.  The  original 
expression  is  not  in  but  to  or  towards  thee,  as  if  implying  that 
the  believer  turns  or  looks  away  from  every  other  ground  of  con- 
fidence to  God  alone.  The  same  construction  occurs  twice  above, 
in  Ps.  iv.  6  (5.)  xxxi.  7  (6.) 

3.  Be  gracious  unto  me,  oh  Lord,  for  unto  thee  will  I  cry  all 
the  day.  The  prayer  is  still  substantially  the  same,  but  enforced 
by  two  additional  reasons  ;  one  implied  in  the  divine  name  used, 
to  wit,  that  God  is  his  sovereign  and  as  such  bound  to  protect  his 
subject ;  the  other  expressed,  namely,  that  his  subject  never 
ceases  to  invoke  his  aid.  The  future  meaning  of  the  verb  includes 
the  present,  but  suggests  the  additional  idea  of  determination  to 
pursue  the  same  course  till  the  blessing  is  obtained.  Compare 
Gen.  xxxii.  27  (26.)  Luke  xviii.  1.  All  the  day  is  a  common 
idiomatic  phrase  equivalent  to  all  the  time  in  English,  and  may 
therefore  be  considered  as  including,  though  it  does  not  formally 
express,  the  idea  of  every  day  or  daily.  See  above,  on  Ps.  xlii. 
4,11  (3,10.) 

4.  Gladden  the  soul  of  thy  servant,  for  unto  thee,  Lord,  my  soul 
do  I  raise.  The  first  clause  is  not  a  mere  periphrasis  for  "  make 
me  glad,"  or  "cause  me  to  rejoice."  It  means  "make  me 
heartily  rejoice,  because  I  am  thy  servant,"  thus  suggesting  a  new 
ground  of  his  petition,  different  in  form  although  substantially 
identical  with  that  in  the  preceding  verse.  A  similar  analogy 
exists  between  the  second  clause  of  that  verse  and  the  second 


PSALM     LXXXVI.  261 

clause  of  this,  the  form  of  which,  however,  is  borrowed  from  Ps. 
XXV.  1.  Here,  as  there,  to  raise  the  soul  to  God  is  to  regard 
hira  with  affection  and  strong  confidence.  See  above,  on  Ps. 
xxiv.  4.  At  the  same  time,  there  is  an  allusion  to  the  strict 
sense  of  the  Hebrew  verb,  as  if  he  had  said,  '  make  my  soul  re- 
joice, since  T  bring  it  up  or  raise  it  to  thee  for  this  very  pur- 
pose.'    The  force  of  the  future  is  the  same  as  in  v.  4. 

5.  For  thou^  Lord^  art  good  arid  forgiving  and  rich  in  mercy 
to  all  {those)  invoking  thee.  God  is  not  only  the  sovereign  of 
bis  people,  and  as  such  bound  by  covenant  to  protect  them,  but 
benevolent  or  good  in  his  own  nature  ;  and  that  not  merely  in 
the  general,  or  in  reference  to  all  his  creatures,  but  especially  in 
reference  to  the  undeserving  and  the  ill-deserving  ;  that  is,  to 
such  of  them  as  really  desire  his  favour,  and  evince  their  willing- 
ness to  have  it  by  the  act  of  asking  for  it.  Rich  (in)  mercy, 
literally,  great  (or  much,  abundant,  plenteous,  as  to)  mercy. 
This  expression,  and  indeed  the  whole  description,  is  borrowed 
from  Ex.  xxxiv.  6. 

6.  Give  ear,  Jehovah,  to  my  prayer,  and  attend  (or  hearken)  to 
the  voice  of  my  supplications.  The  same  verbs  are  used  in  a 
similar  connection,  Ps.  v.  2,  3  (1,  2.)  The  last  word  in  Hebrew, 
according  to  its  etymology,  denotes  specifically  prayers  for  favour, 
grace,  or  mercy.  See  above,  on  Ps.  xxviii.  6.  xxxi.  23  (22.) 
There  is  no  new  grounder  argument  suggested  here,  beyond  what 
is  implied  in  the  use  of  the  word  just  explained,  and  of  the  divine 
name  in  the  first  clause. 

7.  In  the  day  of  my  distress  I  will  invoke  thse,  for  thou  wilt 
answer  me.  The  future  includes  the  present,  I  do  and  will  in- 
voke thee,  call  thee  to  my  aid,  or  call  upon  thee  for  assistance. 
The  second  clause  assigns  the  reason,  namely,  his  conviction  that 
he  shall   not  call  in  vain.     The  implied  ground  of  this  convic- 


262  PSALM   LXXXVI. 

tion  is,  that  he  never  does  and  never  did  call,  in  the  exercise  of 
faith,  without  being  favourably  heard  or  answered. 

8.  There,  is  none  like  thee  among  the  gods  ^  oh  Lord^  and  nothing 
like  thy  works  (among  their  works.)  This  last,  which  might  seem 
to  be  needed  to  complete  the  sense  and  the  parallelism,  was  sup- 
pressed perhaps  in  order  to  suggest  the  idea,  that  the  gods  have 
no  works,  even  the  gentiles  who  worship  them  being  creatures  of 
Jehovah,  as  is  expressly  stated  in  the  next  verse.  Even  the  full 
comparison,  however,  in  the  first  clause,  does  not  necessarily  con- 
cede the  personal  existence  of  the  gods  themselves,  but  only  that 
of  their  material  images,  or  at  most  the  belief  of  their  besotted 
worshippers.  Compare  with  this  verse  its  Mosaic  models,  Ex. 
XV.  11.  Deut.  iii.  24,  and  the  Davidic  imitations  of  them,  2  Sam. 
vii.  22.  Ps.  xviii.  32  f31.)  The  exclusive  godhead  of  Jehovah 
is  here  urged  as  a  distinct  ground  or  reason  of  importunate  pe- 
tition to  him. 

9.  All  nations  which  thou  hast  made  shall  come  and  worship  he- 
fore  thee^  oh  Lord^  and  give  honour  to  thy  name.  The  common 
relation  of  Jehovah  to  all  men  as  their  Maker,  although  now  de- 
nied  by  most  nations,  shall  be  one  day  universally  acknowledged, 
not  in  word  merely,  but  in  act,  the  most  expressive  act  of  wor- 
ship, involving  a  believing  recognition  of  the  previous  display  of 
God's  perfections,  in  the  language  of  the  Scriptures  called  his 
name.  This  prospective  view  of  the  conversion  of  the  world  to 
the  belief  and  service  of  its  Maker  shows  how  far  the  Old  Testa- 
ment writers  were  from  cherishino;  or  countenancino-  the  contracted 
nationality  of  the  later  and  the  less  enlightened  Jews.  See  above, 
on  Ps.  xxii.  28,  29  (27,  28.)  xlv.  13—17  (12—16.;  xlvii.  10  (9), 
and  compare  Jer.  xvi.  19.  Zeph.  ii.  11.  Zech.  xiv.  9,  16. 

10.  For  great  (art)  thov,  and  doing  wonders^  thou  (art)  God 
alone.     The  only  new  idea   here  is  the  evidence  afforded  of  Je- 


PSALM  LXXXVl.  263 

hovah's  sole  divinity  by  his  miraculous  performances.  The  for, 
at  the  beginning  of  the  verse,  implies  that  these  proofs  of  divinity 
must  sooner  or  later  have  their  full  eflfect. 

11.  Guide  me,  Jehovah,  (in)  thy  way  ;  I  will  walk  in  thy  truth; 
unite  my  heart  to  fear  thy  name.  The  common  version  of  the 
first  verb  {teach  me)  is  too  vague,  as  it  fails  to  bring  out  the  pe- 
culiar suitableness  of  the  term  to  express  the  kind  of  teaching 
here  specifically  meant.  The  original  meaning  of  the  Hebrew 
word  is  to  point  out  or  mark  the  way.  According  to  the  usage 
of  the  Psalms,  the  way  of  God  is  here  the  course  of  his  provi- 
dential dealings,  and  his  truth  the  truth  of  his  promises,  to  walk 
in  which  is  to  assent  to  them  or  acquiesce  in  them  and  trust  them. 
See  above,  on  Ps.  xxv.  4, 5.  xxvi.  3.  That  he  may  be  enabled  to 
do  this  without  distraction  or  reserve,  is  the  prayer  of  the  last 
clause.  The  idea  of  a  united  heart  is  the  opposite  of  a  double 
heart.     See  above,  on  Ps.  xii.  3  (2),  and  compare  James  iv.  8. 

12.  I  will  thank  thee,  oh  Lord  my  God,  with  all  my  heart,  and  I 
will  honour  thy  name  forever .  The  first  verb  means  not  merely  to 
praise  in  general,  but  to  praise  for  benefits  received.  See  above, 
on  Ps.  vi.  'o  {^.)  This  verse  describes  the  effect  that  is  to  follow 
from  the  granting  of  the  prayer  at  the  close  of  the  preceding 
verse.  When  his  heart  is  once  united  to  fear  God,  cordial  and 
perpetual  thanksgiving  will  follow  as  a  necessary  consequence. 

13.  For  thy  mercy  (has  been)  great  towards  me,  and  thou  hast 
freed  my  soul  from  the  lowest  hell.  The  most  natural  explana- 
tion of  these  words  is  that  which  makes  them  an  appeal  to 
former  mercies  as  a  reason  for  expecting  new  ones.  If  the  psalm 
belongs  to  the  period  of  Absalom's  rebellion  (see  above,  on  v.  1 ), 
the  reference  here  may  be  to  David's  dangers  and  deliverances 
from  Saul.  Towards  me,  literally,  07i  me,  with  an  implication  of 
descent  from  above.     Hell,  in  the  wide  sense  of  death  or  the  state 


264  PSALM   LXXXVI. 

of  the  dead.  See  above,  on  Ps.  vi.  6  (5.)  Lowest^  or  lower, 
lying  under,  subterraneous.  The  expression  is  derived  from 
Deut.  xxxii.  22.  With  this  verse  compare  Ps.  xviii.  6  (5.) 
Ivi.  14  (13.) 

14.  Oh  God^  proud  (men)  have  arisen  agahist  me^  and  an  as- 
scmhly  of  violent  {ineii)  have  sought  my  soul^  and  have  not  set  thee 
before  them.  Nearly  the  same  words  had  been  used  by  David  in 
reference  to  the  Sauline  persecution,  Ps.  liv.  5  (3).  But  in- 
stead of  aliens,  he  here  speaks  of  proud  ones,  and  before  the 
parallel  term  violent,  oppressive,  or  tyrannical  (Ps.  xxxvii.  35), 
inserts  congregation  or  assembly,  as  if  to  imply  organization, 
both  which  variations  agree  well  with  the  hypothesis  that  this 
psalm  relates  to  the  revolt  of  Absalom. 

15.  And  thou,  Lord,  (art)  a  God  merciful  and  gracious,  long- 
suffering,  and  plenteous  in  mercy  and  truth.  He  here  appeals  to 
God's  description  of  himself  as  warranting  his  prayer  for  mercy. 
See  Ex.  xxxiv.  6,  and  the  imitations  or  quotations  of  it  by  Joel 
(ii.  13)  and  Jonah  (iv.  2.)     See  also  Ps.  Ixxxv.  11  (10.) 

16.  Turn  towards  me  and  he  gracious  to  me  ;  give  thy  strength 
to  thy  servant,  and  grant  salvation  to  the  son  of  thy  handmaid. 
The  first  prayer  implies  that  God's  face  had  previously  been 
averted.  Give  thy  strength,  exercise  it  for  his  protection.  The 
son  of  thy  handmaid  or  female  slave,  i.  e.  a  home-born  and 
hereditary  servant,  and  as  such  entitled  to  defence  and  sustenance. 
The  expression  is  borrowed  from  Ex.  xxiii.  12,  and  re-appears  in 
Ps.  cxvi.  16.  The  last  verb  is  the  common  one  meaning:  to  save., 
but  here  connected  with  its  object  by  the  proposition  to. 

17.  Shoio  me  a  token  for  good,  and  (then)  my  haters  shall  see 
and  be  shamed,  because  thou,  Jehovah,  hast  helped  me  and  comforted 
VIC.     The   phrase  translated  show  me  strictly  means  do  with  me^ 


PSALM   LXXXVII.  2(35 

and  is  here  used  because  the  sign  or  token  asked  is  neither  a  ver- 
bal declaration  nor  a  miracle,  but  a  practical  or  providential 
indication  of  God's  favour,  furnished  by  his  dealings  with  him. 
The  word  translated  good  is  the  one  used  in  Ps.  xvi.  2,  where  as 
here  it  has  the  sense  of  physical  good,  welfare,  happiness.  A 
token  for  good  is  a  pledge  of  its  possession  and  enjoyment.  The 
oblique  construction,  that  my  haters  may  see,  is  really  included  in 
the  direct  future.  Shamed,  surprised,  disappointed,  and  con- 
founded. The  preterites  in  the  last  clause  have  reference  to  the 
time  when  this  effect  shall  be  produced  upon  the  enemy,  and 
when  the  divine  help  and  consolation  shall  have  been  already 
granted. 


PSALM     L  XXXVII. 

1.  To  (or  hy)  the  Sonsof  Korah.  A  Psalm.  A  Song.  His 
foundation  (is)  in  the  hills  of  holiness.  The  first  title  decides 
nothing  as  to  the  date  of  composition.  See  above,  on  Ps.  xlii.  1. 
xlvi.  1.  xlvii.  1.  xlviii.  1.  It  is  not  only  a  psalm,  a  religious 
lyric,  but  a  song,  i.  e.  a  song  of  praise  or  triumph.  See  above, 
on  Ps.  Ixxxiii.  1.  This  agrees  well  with  the  tone  of  the  compo- 
sition, which  seems  to  indicate  some  great  deliverance  as  its  his- 
torical occasion.  The  only  one  that  can  be  fixed  upon  with  any 
great  degree  of  probability  is  that  of  Hezekiah  from  the  power  of 
Assyria.  See  above,  on  Ps.  xlvi.  1.  Ixxv.  1.  Ixxvi.  1.  In  view 
of  some  such  signal  intervention  in  behalf  of  Israel,  the  psalm 
celebrates  the  actual  security  of  Zion,  vs.  1 — 3,  and  anticipates 
its  future  honours  as  the  spiritual  birth-place  of  the  nations,  vs. 
4 — 7.     His  foundation,  that  which  he  has  founded,  meaning  his 

VOL.    II.  12 


266  PSALM   LXXXVIT. 

sanctuary  and  his  theocratical  kingdom.  The  plural  expression, 
hills  of  holiness^  means  Zion  in  the  wide  sense,  including  all  the 
heights  on  which  Jerusalem  was  built.  It  was  peculiarly  ap- 
propriate in  this  case,  if  the  psalm  was  written  in  the  reign  of 
Hezekiah,  because  at  that  time  Zion,  in  the  strict  sense,  was  no 
lonorer  the  exclusive  residence  of  God  on  earth.  At  the  same 
time,  there  is  particular  reference  to  Zion  as  the  citadel,  in  which 
the  strength  of  the  royal  city  was  concentrated. 

2.  Jehovah  loves  the  gates  of  Zion  more  than  all  the  dwellings  of 
Jacob.  This  description  of  Jehovah's  choice  of  Zion  as  his 
dwelling-place  is  similar  to  that  in  Ps.  Ixxviii.  68.  The  gates  of 
a  walled  city  give  access  to  it  and  power  over  it,  and  are  there- 
fore naturally  here  put  for  the  whole.  The  Hebrew  participle 
(loving)  implies  constant  and  habitual  attachment. 

3.  Glorious  things  (have  been)  sjpoJcen  in  thee^  oh  City  of  God  ! 
Selah.  Glorious  or  honourable  things,  in  the  way  of  prophecy 
and  promise,  the  fulfilment  of  which  is  here  implied.  As  if  he 
had  said,  the  promises  respecting  thee  are  great,  but  they  are  or 
shall  be  fully  verified.  So  too  in  the  other  clause  the  meaning 
is,  thou  art  well  called  the  city  of  God,  for  he  is  in  thee,  to  pro- 
tect and  honour  thee.  See  above,  on  Ps.  xlvi.  5  (4.)  xlviii.  2, 
9  (1,  8.)  Instead  oi  in  thee  some  read  of  thee,  but  the  former  is 
entitled  to  the  preference  ;  first,  because  it  is  the  strict  sense  and 
therefore  not  to  be  rejected  without  reason ;  then,  because  it 
really  includes  the  other,  but  is  not  included  in  it ;  lastly,  be- 
cause it  suggests  the  additional  idea  of  the  holy  city,  as  the  scene, 
no  less  than  the  theme,  of  the  prophetic  visions. 

4.  I  will  mention  Rahah  and  Babylon  as  knowing  me.  Lo, 
PhiliUia  and  Tyre  with  Ethiopia!  This  (one)  was  born  there. 
Interpreters  are  commonly  agreed,  that  these  are  the  words  of 
God  himself,  though  not  expressly  so  announced.     The  first  verb 


PSALM  LXXXVII.  267 

in  Hebrew  is  a  causative,  I  will  make  to  be  remembered,  celebrate, 
commemorate.  See  above,  Ps,  xx.  8  (7.)  xlv.  18  (17.)  Ixxi.  16 
(15.)  Ixxvii.  12  (11.)  It  here  means  to  announce  or  proclaim. 
To  know  God  is  to  love  him  and  to  be  his  servant.  See  above, 
on  Ps.  xxxvi.  11  (10),  and  compare  Isai.  xix.  21.  Those  knowing 
him  in  this  sense  are  his  people.  As  knotving  me,  literally,  to  those 
knowing  me,  i.  e.  belonging  to  their  number.  Or  the  sense  may  be, 
for  knowers  of  me,  I  will  recognize  and  reckon  them  for  such.  Com- 
pare the  Hebrew  of  Ex.  xxi.  2,  he  shall  go  out  free,  literally,  for 
free,  i.  e.  as  free.  The  nations  thus  announced  as  belonging  to 
God's  people  are  mere  samples  of  the  whole  gentile  world,  those 
being  chosen  for  the  purpose,  who  were  or  had  been  most  con- 
nected with  the  history  of  Israel,  and  were  at  the  same  time  ruling 
powers  of  antiquity,  Rahah  is  an  enigmatical  name  given  to 
Egypt  by  the  Prophet  Isaiah.  See  below,  on  Ps.  Ixxxix.  11  (10), 
and  compare  my  notes  on  Isai.  xxx.  7.  li.  9.  Babylon  is  named 
instead  of  Assyria,  perhaps  because  in  Hezekiah's  reign  the  for- 
mer began  to  supersede  the  latter  as  the  dominant  power  of 
Western  Asia.  See  my  note  on  Isai.  xxxix.  1.  Compare  the 
prophecy  respecting  Egypt  and  Assyria  in  Isai.  xix.  23,  24. 
Philistia  and  Tyre  are  put  together,  as  in  Ps.  Ixxxiii.  8  (7.)  As 
to  the  latter,  see  above,  on  Ps.  xlv.  13  (12),  and  compare  Isai. 
xxiii.  18.  The  conversion  of  Ciish  or  Ethiopia  had  already  been 
foretold  by  David,  Ps.  Ixviii.  32  (31),  and  by  Solomon,  Ps.  Ixxii. 
10.  The  last  words  are  obscure,  but  may  be  rendered  clearer  by 
supplying  before  them,  as  to  each  of  these  it  shall  he  said.  The 
pronoun  {this)  is  then  to  be  referred  not  to  individual  men,  but  to 
the  nations  as  ideal  persons.  The  idea  of  regeneration  or  spiritual 
birth,  applied  in  the  New  Testament  to  individuals,  is  here  ap- 
plied to  nations,  who  are  represented  as  born  again,  when  received 
into  communion  with  the  church  or  chosen  people, 

5,  And   of  Zion  it  shall  he  said,  (This)  vian  and  (that)  man 
"•  was  born  in  her,  and  He  will  establish  her,  the  Highest.     The  strict 


268  PSALM  LXXXVIl. 

translation  of  the  first  words  is  to  Zion^  but  the  subsequent  use  of  the 
third  person  {in  her)  shows  that  the  act  described  is  that  of  speak- 
ing of  a  person  in  his  presence,  yet  not  directly  to  him,  or,  as  we 
sometimes  say  in  English,  talking  at  him.  See  above,  on  Ps.  iii. 
3  (2  J  Ixxi.  10.  The  idiomatic  phrase  man  and  man  means  every 
one  or  each  one  severally.  See  the  Hebrew  of  Esther  i.  8,  and 
compare  that  of  Lev.  xvii.  10,  13.  The  clause  may  then  be  un- 
derstood as  asserting  of  individuals  what  had  just  been  said  of 
whole  communities,  or  as  repeating  the  latter,  in  a  more  emphatic 
form,  for  the  purpose  of  connecting  it  with  an  additional  promise, 
namely,  that  the  church,  thus  enlarged  by  the  accession  of  the  Gen- 
tiles, shall  be  permanently  established  and  secured.  The  pronoun 
is  emphatic  and  is  rendered  more  so  by  the  epithet  attached  to  it. 
He  tJie  Highest^  or  the  Highest  himself.  The  protector  of  the 
church  is  neither  man  nor  angel,  but  the  supreme  and  sovereign 
God.     See  above,  on  Ps.  xlvii.  3  {2.)  xlviii.  9  (8-) 

6  Jehovah  shall  county  in  enrolling  the  nations  :  This  (one)  was 
born  there.  Sclah.  The  theme  or  idea  of  the  whole  psalm,  that 
Zion  should  yet  be  the  birth  place  of  all  nations,  is  again  repeated, 
under  a  new  figure,  that  of  registration.  Compare  Ez.  xiii.  9. 
The  meaning  is  that,  as  he  counts  the  nations,  he  shall  say  of  each, 
in  turn  or  one  by  one,  this  one  was  also  born  there.  In  enrolling^ 
literally  writing,  i.  e.  inscribing  in  a  list  or  register.  The  com- 
mon version  {when  he  ivriteth  up  the  people)  not  only  fails  to 
reproduce  the  plural  form  of  the  last  word,  or  to  show  in  any  way 
that  more  than  a  single  nation  is  referred  to,  but  ascribes  the  act 
of  writing  to  the  Lord  himself,  which,  though  not  so  inadmissible 
in  a  figurative  passage  as  some  writers  think  it,  is  not  necessarily 
implied  in  the  original,  where  the  form  of  expression  is  in  t/ie 
writing.,  i.  e.  at  the  time  or  in  the  act  of  doing  so,  whether  the 
act  be  that  of  God  himself  or  merely  done  by  his  authority  and 
under  his  direction. 


PSALM    LXXXVIl.  269 

7.  And  singers  as  well  as  players  (shall  be  heard  saying),  All 
my  springs  are  in  thee.  The  construction  in  the  first  clause  is 
peculiar,  singers  as  players.  See  above,  on  Ps.  xlviii.  6  (5.) 
The  image  present  to  the  Psalmist's  mind  seems  to  be  that  of  a 
procession  or  triumphal  march,  composed  of  the  nations  on  their 
way  to  Zion.  At  the  head  of  this  procession  are  the  minstrels, 
who,  as  the  spokesmen  of  the  rest,  acknowledge  that  the  source 
of  their  happiness  is  henceforth  to  be  sought  in  Zion,  not  as  a 
mere  locality,  but  as  the  place  where  God  was  pleased  to  mani- 
fest his  gracious  presence.  It  matters  little,  therefore,  whether 
the  closing  words  {in  thee)  be  referred  to  God  directly,  or  to  Zion, 
as  the  channel  through  which  he  imparted  spiritual  blessings  to  the 
gentiles.  Compare  the  figure  of  a  spring  or  stream  in  Joel  iv. 
18  (iii.  18.)  Zech.  xiii.  1.  xiv.  8  Ez.  xlvii.  1,  and  see  above,  on 
Ps.  Ixxxiv.  7  (6.)  The  word  joined  with  singers  admits  of  a  two- 
fold derivation,  and  may  either  mean  players  upon  instruments, 
or  still  more  definitely,  pipers.,  as  the  players  on  stringed  instru- 
ments are  named  in  the  same  connection,  Ps.  Ixviii.  26  (25)  ;  or  as 
some  of  the  latest  interpreters  prefer,  it  may  mean  dancers.,  as  this 
indication  of  joy  was  commonly  practised,  in  connection  with 
singing,  not  only  by  women  but  by  men.  See  above,  on  Ps.  xxx. 
12  (11),  and  below,  on  Ps  cl,  4,  and  compare  Ex.  xv.  20.  2  Sam. 
vi.  16.  The  Selah  at  the  end  of  the  preceding  verse  shows 
that  the  variations  of  the  main  theme  are  concluded,  and  separates 
the  body  of  the  psalm  from  this  verse,  which  contains  the  words 
neither  of  the  Psalmist  nor  the  Church  nor  God  himself,  but  of 
the  converted  Gentiles. 


270  PSALM    LXXXVIIl 


PSALM    LXXXYIII. 

1.  A  Song.  A  Psalm.  To  (or  hy)  the  Sons  of  Korah.  To 
the  Chief  Musician.  Concerning  afflictive  sickness.  A  didactic 
Psalm.  By  Heman  the  EzraMte.  The  first  word  of  this  title 
elsewhere  denotes  a  song  of  praise  or  triumph.  See  above,  on 
Ps.  xlii.  9  (8.)  Ixxxiii.  1.  It  is  here  prefixed,  however,  to  the 
most  despondent  psalm  in  the  collection,  in  which  the  complaints 
and  lamentations  are  relieved  by  no  joyful  anticipations  or  ex- 
pressions of  strong  confidence.  The  only  satisfactory  explana- 
tion of  these  facts  is  afibrded  by  the  supposition,  that  Ps.  Ixxxviii 
and  Ixxxix  were  intended  to  constitute  a  pair  or  double  psalm, 
like  the  first  and  second,  third  and  fourth,  ninth  and  tenth,  forty- 
second  and  forty- third,  etc.  The  desponding  lamentations  of 
P.  Ixxxviii  are  then  merely  introductory  to  the  cheering  expec- 
tations of  Ps.  Ixxxix.  This  supposition  also  explains  the  un- 
usual length  of  the  inscription  now  before  us,  the  first  part  of 
which  may  then  be  considered  as  belonging  to  both  psalms,  while 
the  last  clause  corresponds  to  the  title  of  Ps.  Ixxxix.  Affiictive 
sickness,  literally,  sickness  to  affiict  or  humUe.  For  the  figurative 
use  of  sickness,  and  the  sense  of  this  inscription,  see  above,  on 
Ps.  liii.  1.  Heman  the  Ezrahite  is  mentioned,  with  Asaph  and 
Ethan,  as  chief  musicians  in  the  reign  of  David,  1  Chron.  vi. 
18  (33.)  XV.  17.  xvi.  41,  42.  The  Heman  and  Ethan,  spoken 
of  in  1  Chron.  ii.  6  as  Ezrahites  (i.  e.  sons  of  Zerah),  and  in 
1  King  V.  11  as  eminent  for  wisdom,  are  supposed  by  some  to  be 


PSALM  LXXXVJII.  271 

different  persons,  because  they  were  of  the  tribe  of  Judah,  while 
others  suppose  that  they  were  Levites  adopted  into  that  tribe. 
The  Psalm  before  us  neither  requires  nor  admits  of  any  minute 
or  artificial  subdivision. 

2  (1.)  Jehovah^  God  of  my  salvation^  {by)  day  have  I  cried, 
and  by  night ,  before  thee.  God  of  my  salvation,  the  God  in 
whom  I  trust  to  save  me,  because  he  is  a  saving  God,  or  God  my 
Saviour.  See  above,  on  Ps.  Ixxxv.  5  (4.)  Day  and  by  night 
are  related  to  each  other  here,  as  night  and  by  day  are  in  Ps. 
Ixxvii.  3  (2.)  Before  thee  implies  that  his  cries  were  not  mere 
instinctive  expressions  of  distress,  but  prayers  addressed  to  God. 
With  the  whole  verse  compare  Ps.  xxii.  3  (2.) 

3  (2.)  Let  my  prayer  come  before  thee  ;  incline  thine  ear  unto  my 
cry.  The  first  petition  is  that  his  prayer  may  attract  the  divine 
attention,  which  is  varied  in  the  last  clause  by  the  figure  of  one 
bending  down  to  catch  a  faint  or  distant  cry.  See  above,  on  Ps. 
xvii.  6.  xxxi.  3  (2.)  Ixxi.  2. 

4  (3.)  For  sated  with  evils  is  my  soul,  and  my  life  to  the  grave 
draws  near.  Evils,  sufferings,  distresses.  As  life  is  plural  in 
Hebrew,  it  can  be  construed  regularly  with  the  plural  verb  ;  but 
as  this  is  properly  a  causative,  it  may  also  be  construed  with 
evils,  or  with  men  indefinitely,  they  have  brought  my  life  near  to 
the  grave.  The  first  construction  is  favoured  by  the  analogy  of 
Ps.  cvii.  18.  The  grave,  sheol,  the  state  of  the  dead.  See 
above  on  Ps.  vi.  6  (5.) 

5  (4.)  I  am  reckoned  with  those  going  down  to  the  pit ;  I  am 
(or  a?)!  become)  as  a  man  with  no  strength.  With  the  first  clause 
compare  Ps.  xxviii.  1.  cxliii.  7.  With  no  strength,  literally,  (to 
whom)  there  is  no  strength.  The  last  word  in  Hebrew  occurs  only 
here,  but  a  cognate  form   in  Ps.  xxii.  20  (19.)     There  is  in  the 

8 


272  PSALM    LXXXVIII. 

original  an  antithesis,  which  cannot  be  conveyed  by  mere  transla- 
tion, arisino;  from  the  fact  that  the  first  word  for  man  is  one 
implying  strength. 

6  (5.)  With  (or  among)  the  dead^  /''^e,  like  the  slain,  lying  in 
the  grave,  tohom  thou  rememherest  no  more,  and.  they  hy  {or.  from) 
thy  hand  arc  cut  off.  As  to  be  God's  servant  is  the  highest  privi- 
lege and  honour  (Ps.  Ixxxvi.  16),  so  to  be  free  from  his  service 
(Job  iii.  19)  is  to  be  miserable.  The  reference  is  not  to  death 
in  general,  but  to  death  by  violence  and  as  a  punishment.  The 
slain,  literally,  the  (mortally)  loounded.  See  above,  on  Ps.  Ixix. 
21  (26.)  The  latter  half  of  the  verse  contains  a  strong  poetical 
description  of  the  wicked,  as  no  longer  the  objects  of  God's  pro- 
tecting care.  Of  the  two  translations,  from  and  hy  thy  hand,  the 
first  conveys  the  same  idea  with  the  foregoing  words,  while  the 
second  represents  the  destruction  of  God's  enemies  as  the  work 
of  his  own  hands. 

7  (6.)  Thoib  hast  placed  me  in  a  deep  pit,  in  dark  places,  in 
abysses.  A  deep  pit,  literally,  a  pit  of  low  or  under  places.  See 
above,  on  Ps.  Ixiii.  10  (9.)  Ixxxvi.  13,  and  compare  Ez.  xxvi.  20. 
The  dark  places  are  those  of  the  invisible  and  lower  world. 
Abysses,  deeps,  or  depths  of  water.    See  above,  on  Ps.  Ixix.  3  (2.) 

8  (7.)  Upon  me  weighs  thy  tcrath,  and  {with)  all  thy  waves 
thou  dost  oppress  me.  Selah.  The  word  translated  leaves  cor- 
responds etymologically  to  breakers.  See  above,  on  Ps.  xlii. 
8  (7.)  With  the  first  clause  compare  Ps.  xxxviii.  3  (2.)  The 
verb  to  oppress  or  afflict  is  applied  in  historical  prose  to  the  op- 
pression of  Israel  in  Egypt,  Gen.  xv.  13.  Ex.  i.  12.  The  in- 
finitive of  the  same  verb  occurs  in  the  title  of  the  psalm  before  us. 
The  Selah  indicates  the  depth  of  his  distress,  and  the  necessity 
of  a  pause  before  resuming  the  description. 


PSALM    LXXXVIIJ.  273 

9  (S.)  Thoxb  hast  'put  far  my  acquaintances  from  mc  ;  thou  hast 
made  me  an  ahomination  to  them ;  (I  am)  shut  up  and  cannot  come 
f  07-th.  The  circumstance  complained  of  in  the  first  clause,  is  one 
often  mentioned  as  an  aggravation  of  distress.  See  above,  on  Ps. 
xxxi.l2(ll.)xxxviii.  12  (ll.)lxix.  9  (8),  and  compare  Ps.  xxvii.  10. 
The  next  clause  shows  that  he  complains  of  something  more  than 
mere  neglect.  Made  me,  literally,  put  or  placed  me.  See  above, 
on  Ps.  xxxix.  9  (8.)  There  may  be  an  allusion  to  the  statement 
in  the  history,  that  the  Israelites  were  an  abomination,  an  object 
of  religious  detestation  and  abhorrence,  to  their  Egyptian  mas- 
ters. See  Gen.  xliii.  32.  xlvi.  34.  The  last  clause  is  by  some 
understood  to  mean,  I  am  encompassed  by  inextricable  diffi- 
culties. Compare  Lam.  iii.  7.  Job.  iii.  23.  Others,  with  more 
probability,  connect  it  with  what  goes  before,  and  understand  the 
sense  to  be,  that  he  is  not  willing  to  expose  himself  to  this  un- 
merited hatred  and  contempt.  See  Job.  xxxi.  34,  and  compare 
Ps.  xliv.  14  (13.)  Ixxx.  7  (6.) 

10  (9.)  My  eye  decays  by  reason  of  affiiction  ;  I  invoke  thee,  oh 
Jehovahj  every  day  ;  I  spread  out  unto  thee  my  hands.  With  the 
first  clause  compare  Ps.  vi.  8  (7.)  xxxi.  10  (9.)  xxxviii.  11  (10.) 
Ixix.  4  (3.)  With  the  last  compare  Ps.  xliv.  21  (20.)  The 
first  Hebrew  verb  is  one  of  rare  occurrence ;  a  derivative  noun 
is  used  by  Moses,  Deut.  xxviii.  65.  The  preterites  represent  the 
suffering  as  no  new  thing  but  one  of  long  continuance. 

11  (10.)  Wilt  thou  to  the  dead  do  wonders^  or  shall  ghosts 
arise  (andj  thank  thee  ?  Selah.  The  argument  implied  is  that 
the  present  life  is  the  appropriate  time  for  those  favours  which 
belong  to  it.  See  above,  on  Ps.  vi.  6  (5.)  The  word  Rephaim^ 
in  the  last  clause,  is  the  name  of  a  Canaanitish  race  of  giants,  but 
is  applied  poetically  to  the  gigantic  shades  or  spectres  of  the 
dead.  See  my  note  on  Isai.  xiv.  9.  Do  wonders j  literally,  won- 
der ^  as  in  Ps.  Ixxvii.  12  (11  ) 


274  PSALM    LXXXVIII. 

12  (11. J  Shall  thy  mercy  he  recounted  in  the  grave^  thy  faith- 
fulness in  destruction^  The  last  word  (vlJrt^^^o??)  appears  else- 
where in  conjunction  with  the  grave  and  death,  as  a  poetical 
equivalent.     See  Prov.  xv.  11.  Job.  xxvi.  6.  xxviii.  22. 

13  (12.)  Shall  thy  wonders  he  known  in  the  dark^  and  thy 
righteousness  in  the  land  of  for  get  fulness  ?  These  are  varied 
metaphorical  descriptions  of  the  state  of  death,  considered  neg- 
atively as  the  privation  or  the  opposite  of  life.  Darkness  is  here 
opposed  to  the  light  of  life  or  of  the  livings  Ps.  Ivi.  14  (13.)  The 
land  of  forgetfulness,  where  men  forget,  Ecc.  ix.  5,  6,  10,  and 
are  forgotten,  Ps.  xxxi.  13  (12.) 

14  (13.)  And  I  unto  thee  J  oh  Jehovah^  have  cried^  and  in  the 
morning  shall  my  frayer  come  hefore  thee.  What  he  has  done  he 
is  still  resolved  to  do,  as  the  only  means  of  safety.  Hence  the 
alternation  of  the  preterite  and  future.  The  first  verb  means  to 
cry  for  help.  See  above,  on  Ps.  xviii.  42  (41.)  With  the  last 
clause  compare  Ps,  v.  4  (3.)  Ivii.  9  (8.)  lix.  17  (16.)  The  verb 
has  its  proper  sense  of  coming  before  one  or  into  his  presence. 
See  above,  on  Ps.  xvii.  13.  xviii.  6  (5.)  xxi.  4  (3.) 

15.  (14.)  Why^  oh  Jehovah^  tvilt  thou  reject  my  soid,  wilt  thow 
hide  thy  face  from  me  ?  The  first  verb  means  to  reject  with  ab- 
horrence. See  above,  on  Ps.  xliii.  2  xliv.  10,  24  (9,  23.)  Ix. 
3,  12  (1,  10.)  Ixxiv.  1.  Ixxvii.  8  (7.)  The  question  implies  that 
such  rejection  would  be  inconsistent  with  God's  faithfulness,  and 
is  therefore  not  expressive  of  entire  despondence. 

16  (15.)  Wretched  {am)  I  and  expiring  from  childhood;  I 
have  borne  thy  terrors  ;  I  despair.  Expiring,  ready  to  perish,  at 
the  point  of  death,  a  strong  description  of  extreme  distress.  The 
childhood  may  be  that  of  the  individual  sufferer,  or  of  Israel  as  a 
nation  (Hos.  xi.  1.)     Both  applications  may  have  been  intended. 


PSALM    LXXXIX.  275 

17  (16.)  Over  me  have  ^passed  thine  indignations;  thy  terrors 
have  destroyed  me.  The  image  in  the  first  clause  is  the  same  as 
in  Ps.  xlii.  8  (7.)  Indignations,  literally,  heats  or  inflammations, 
but  always  applied  to  anger.  The  plural  occurs  only  here.  The 
unusual  form  of  the  last  verb  is  supposed  by  some  to  have  been 
coined  by  the  writer,  for  the  sake  of  an  allusion  to  Lev.  xxv.  23. 

18  (17.)  They  have  surronnded  me  like  waters  all  the  day  ;  they 
have  encompassed  me  at  once  (or  all  together.)  The  figure  of  over- 
whelming waves  is  still  continued.  The  subject  of  the  verbs  can 
only  be  the  indignations  and  the  terrors  of  v-  17  (16. J 

19  (18.)  Th/)u  hast  put  far  from  me  lover  and  friend;  my  ac- 
quaintances (are)  darkness  (or  a  dark  place.)  The  first  clause  is 
a  repetition  of  v.  9  (8.)  The  other  is  obscure,  and  is  supposed 
by  some  to  mean,  my  acquaintances  vanish,  disappear  in  dark- 
ness ;  by  others,  my  acquaintances  give  way  to  darkness,  are  suc- 
ceeded by  it ;  my  only  friend  is  now  the  dark  place,  i.  e.  the  grave 
or  death.  Thus  understood,  the  sentiment  is  not  unlike  that  in 
Job  xvii.  14. 


PSALM     LXXXIX. 


1  Maschil.  By  Ethan  the  Ezrahite.  From  the  fact  that 
Ethan  and  Jeduthun  are  both  named  with  Asaph  and  Heman,  but 
never  named  together,  it  has  been  inferred  that  they  are  two  names 
of  the  same  person,  or  rather  that  Ethan  is  the  personal  name, 
and  Jeduthun  (derived  from  a  verb  which  means  to  praise)  the 
official  title.  Heman  and  Ethan  are  both  described  as  Ezrahites, 
i.  e.  adopted  sons  of  Zerah,  1  Chron.  ii.  5,  but  by  birth  were  no 


276  PSALM  LXXXIX. 

doubt  both  Sons  of  Korah,  1  Chron.  yi.  18,  22  (33,  37.)     To  the 
lamentations  and  complaints  of  Heman  in  the  fii'st  part  of  this 
double  psalm  (Ps.  Ixxxviii)  is  now  added  an  appeal  to  the  divine 
promise  by  Ethan  in  the  psalm  before  us.     The  particular  promise 
here  insisted  on  is  that  in  2  Sam.  vii,  which  constitutes  the  basis 
of  all  the  Messianic   Psalms.     The  hypothesis  of  Hengstenberg 
and  others,  that  the  psalm  was  composed  in  the  interval  between 
the  death  of  Josiah  and  the  Babylonish  exile,  by  the  Korhites  of 
that   period,  who  merely  assumed  the  name  and  breathed  the 
spirit  of  their  great  progenitors,  could  be  justified  only  by  extreme 
exegetical  necessity,  which  does  not  here  exist,  since  nothing  is 
more  natural  than  to  assume,  that  these  psalms  were  nearly  con- 
temporaneous with  the  promise  itself,  and  intended  to  anticipate 
misgivings  and  repinings,  which,  although  they  existed  even  then  in 
germ,  were  not  developed  till  the  period  of  decline  began,  or  ra- 
ther till  it  was  approaching  its  catastrophe.     By  far  the  larger 
part  of  this  psalm  is  occupied  in  amplifying  and  expounding  the 
great  Messianic  promise,  vs.  2 — 38  (1 — 37),  while  the  remainder, 
like  Ps.  Ixxxviii,  teaches  the  chosen  people  how  to  apply  it,  in 
their  times  of  suffering  and  despondency,  vs.  39 — 53  (38 — 52), 
a  feature  of  the  composition  which  fully  warrants  its  description 
in  the  title  as  a  maschil  ov  didactic  psalm. 

2(1.)  The  mercies  of  Jehovah  forever  will  I  sing  ;  to  generation 
and  generation  will  I  make  known  thy  faithfulness  with  my  mouth. 
The  mercies  particularly  meant  are  the  favours  promised  to  David 
as  the  progenitor  and  type  of  the  Messiah.  The  faithfulness  men- 
tioned in  the  other  clause  is  that  of  God  in  the  fulfihnent  of  these 
promises.  Compare  my  note  or^  Isai.  Iv.  3,  where  the  same  idea 
is  expressed  by  the  sure  mercies  of  David.  Forever.^  literally 
eternity.)  the  noun  being  used  adverbially,  as  its  plural  is  in  Ps.  Ixi. 
5  (4.)  The  promise  of  perpetual  commemoration  shows  that  the 
Psalmist  speaks  not  only  for  himself  but  for  the  church  of  which 
he  is  the  mouth  or  spokesman. 


PSALM   LXXXIX.  277 

3  (2.)  For  I  have  saidj  Forever  shall  mercy  he  built  up.  The 
heavens — thou  wilt  fix  thy  faithfulness  in  them.  The  church  will 
celebrate  God's  mercy  and  faithfulness  forever,  because  they  will 
endure  forever.  I  have  said.,  i.  e.  this  is  the  view  of  the  matter 
I  have  taken  and  expressed  already.  The  scheme  of  God's  gra- 
cious dispensations  is  conceived  of  as  a  building,  already  founded 
and  hereafter  to  be  carried  up  to  its  completion.  The  emphatic 
construction  of  the  heavens  as  an  absolute  nominative  [as  to  the 
heavens.,  thou  wilt  fix  etc.)  is  inadequately  represented  in  the  com- 
mon version  {shalt  thou  establish  in  the  very  heavens.)  For  the 
proverbial  use  of  the  heavens  and  the  heavenly  bodies  as  a  stand- 
ard of  permanence  and  immutability,  see  above,  on  Ps.  Ixxii.  5. 
The  idea  here  is,  thou  shalt  make  thy  faithfulness  as  fixed  and 
stable  as  the  frame  of  nature. 

4  (3.)  /  have  ratified  a  covenant  with  my  chosen  (one)  ;  I  have 
sworn  unto  David  my  servant.  These  are  the  words  of  God  him- 
self, though  not  expressly  so  described,  as  in  v.  20  (19)  below. 
We  have  here  a  summary  statement  of  the  substance  of  the  pro- 
mise in  2  Sam.  vii,  upon  which  this  and  the  other  Messianic 
psalms  are  founded.  Ratified  a  covenant.^  see  above,  on  Ps.  1.  5. 
W^ith  my  chosen.,  literally,  to  my  chosen.,  as  in  the  parallel  expres- 
sion, because  what  is  here  called  a  covenant  was  really  a  condi- 
tional promise  or  engagement  upon  God's  part.  My  servant.,  i.  e. 
my  chosen  and  appointed  instrument  in  executing  my  designs. 
See  above,  on  Ps.  xviii.  1,  and  compare  Ps.  Ixxxvi.  16. 

5  (4.)  Unto  eternity  will  I  confirm  thy  seed.,  and  build.,  to  gene- 
ration and  generation.,  thy  throne.  Selah.  Confirm  thy  seed, 
esta.blish  thy  descendants  in  the  permanent  possession  of  the  royal 
dignity.  The  same  two  verbs  which,  in  the  foregoing  verse,  are 
applied  to  the  divine  grace  and  fidelity,  are  here  applied  directly 
to  their  objects,  the  throne  and  family  of  David. 

6  (5.)  And   the   heavens  acknowledge  thy   wonders,  Jehovah; 


278  PSALM   LXXXIX. 

likewise  thy  faithfulness  (is  acknowledged)  in  the  assembly  of  holy 
{ones.)  The  promise  just  cited  is  entitled  to  men's  confidence, 
because  the  omnipotence  and  faithfulness  of  Him  who  uttered  it 
are  thankfully  acknowledged  by  superior  beings.  The  parallel- 
ism of  heavens  and  holy  ones  shows  that  the  former  are  here  put 
for  their  inhabitants.  For  the  true  meaning  of  the  first  verb,  see 
above,  on  Ps.  vi.  6(5),  and  for  that  of  the  following  noun,  on  Ps. 
Ixxvii.  12  (11.)  Ixxxviii.  11  (10.)  Wonders  or  miracles  are 
here  referred  to,  as  proofs  of  a  mighty  power.  The  and^  alsOj 
at  the  beginning  of  the  clauses,  have  the  force  of  even,  yea,  in  our 
idiom.  The  word  translated  holy  ones  is  entirely  diflferent  from 
that  usually  rendered  saints.  The  latter  is  always  applied  to  men, 
the  former  usually  to  superior  beings,  i.  e.  angels.  See  Deut. 
xxxiii.  2,  3.  Dan.  viii.  13.  Zech.  xiv.  5.  Job.  iv.  18.  xv.  15. 

7.  (6.)  For  who,  in  the  sky,  can  compare  to  Jehovah  ?  (Who)  is 
like  to  Jehovah  among  the  Sons  of  the  Mighty  ?  The  question  in- 
volves a  strong  negation,  or  an  affirmation  that  there  is  none  like 
him,  even  in  the  orders  of  existence  superior  to  man.  This  is 
given  as  a  reason  for  the  adoring  recognition  of  his  power  and 
veracity  in  v.  6  (5.)  The  word  translated  sky  is  elsewhere  used 
in  the  plural  to  denote  the  clouds  collectively.  See  above,  on 
Ps.  Ixviii.  35  (34.)  Ixxvii.  18  (17.)  Ixxviii.  23.  The  singular 
form,  in  this  sense,  is  peculiar  to  the  psalm  before  us.  See  be- 
low, V.  38  (37.)  The  twofold  usage  of  the  English  verb  cow.pare^ 
as  active  and  neuter,  corresponds  exactly  to  that  of  the  original 
expression,  for  the  primary  and  proper  sense  of  which,  see  above 
on  Ps.  V.  4  (3.)  xl.  6  (5.)  1.  21.  The  Sons  of  the  Mighty  or 
Almighty  are  the  angels.  As  to  the  peculiar  form  of  the  de- 
scription, see  above,  on  Ps.  xxix.  l,from  which  it  seems  to  be  di- 
rectly borrowed  in  the  case  before  us. 

8  (7.)  A  God  to  be  dreaded  in  the  secret  council  of  (his)  holy 
(o'nes)  greatly,  and  to  be  feared  above  all  (those)  about  him.     This 


PSALM    LXXXXl.  279 

is  not  a  distinct  proposition,  but  a  further  description  of  the 
Being  pronounced  in  the  foregoing  verse  to  be  incomparable.  The 
divine  name  ():^\  here  used  implies  that  what  makes  him  so  terri- 
ble is  his  infinite  power.  The  angels  are  again  called  holy  ones, 
but  furthermore  described  as  the  privy  council,  the  confidential 
intimates,  of  God  himself.  See  above,  on  Ps.  xxv.  14.  Iv.  15  (14.) 
Ixxxiii.  4  (3.)  Yet  even  to  these,  as  being  endlessly  superior, 
he  is  and  ought  to  be  an  object  of  adoring  fear.  The  intensive 
adverb  greatly  is  the  same  with  that  in  Ps.  Ixii.  3,  and  like  it  is 
placed  emphatically  at  the  end  of  the  clause.  Compare  Ps.  xlviii. 
2(1.)  Ixv.  10  (9.)  Above  may  either  mean  7}iore  than,  or  by, 
with  an  implication  of  his  vast  superiority  as  the  cause  or  reason. 
Those  about  him^i.  e.  those  immediately  surrounding  him,  his  hea- 
venly attendants,  the  angels.  See  the  same  expression,  in  a 
somewhat  different  application,  Ps.  Ixxvi.  12  (11.) 

9  (8.)  Jehovah,  God  of  Hosts,  who  (is)  like  thee,  mighty,  J  ah, 
and  thy  faithfulness  {is)  round  about  thee.  The  infinite  superi- 
ority of  God  to  men  and  angels  is  here  expressed,  or  rather  indi- 
cated, by  an  accumulation  of  descriptive  titles.  We  hare  here 
the  full  phrase,  Jehovah  God  of  Hosts,  which  occurs  so  frequently 
in  an  abreviated  form.  See  above,  on  Ps.  xxiv.  10.  The  word 
translated  mighty  is  used  only  here  ;  but  its  sense  is  clear  from  the 
analogy  of  cognate  forms,  confirmed  by  the  testimony  of  the  an- 
cient versions.  As  to  Jah,  the  pregnant  abbreviation  or  concen- 
tration of  Jehovah,  see  above,  on  Ps.  Ixviii.  5  (4.)  It  may  here 
be  in  apposition  either  with  Jehovah,  as  a  vocative,  or  with  Jah, 
as  a  descriptive  title.  '  Who  is  like  thee,  a  mighty  one,  oh  Jah  P 
Or,  '  who  like  thee  is  mighty,  who  like  thee  is  Jah  P  Faithfid- 
'iiess,  as  elsewhere,  is  veracity  or  truth  in  the  fulfilment  of  a  pro- 
mise. The  word  translated  round  about  is  the  feminine  or  neuter 
form  of  that  used  in  the  preceding  verse,  and  there  applied  to  per- 
sons. The  meaning  of  the  whole  clause  is  that  God^s  fidelity  is 
never  absent  from  him  but  appears  wherever  he  does,  the  proofs 


280  PSALM  LXXXIX. 

of  its  existence  "being  visible  on  all  hands.  Tlie  English  Bible 
supplies  a  preposition  and  assumes  a  second  question,  '  who  is  like 
thy  faithfulness  round  about  thee  ?'  But  the  other  construction, 
which  is  that  adopted  in  the  ancient  versions,  is  much  simpler 
and  more  natural,  the  ellipsis  of  the  preposition  in  such  cases  being 
rare,  whereas  that  of  the  substantive  verb  is  the  general  rule  of 
Hebrew  syntax,  to  which  its  insertion  is  a  mere  exception. 

10  (9.)  Thou  rulest  the  swell  of  the  sea;  in  the  rise  of  its  waves 
thou  stillest  them.  The  general  declaration  of  God's  power  is  now 
rendered  more  distinct  by  specifying  one  of  the  most  striking 
forms  in  which  it  manifests  itself.  At  the  same  time,  there  is  no 
doubt  an  allusion  to  the  scriptural  usage  of  the  sea  as  an  emblem 
of  the  world  and  its  conflicting  powers.  See  above,  on  Ps.  xlvi. 
3,  4  (2,  3.)  Ixv.  8  (7.)  The  appropriateness  of  the  words  both 
to  physical  and  moral  changes  affords  an  easy  and  beautiful  transi- 
tion to  the  latter  in  the  next  verse.  The  verbal  form  at  the  be- 
ginning is  a  participle,  thou  (art)  ruling,  i.  e.  habitually,  con- 
stantly. The  connective  particle  may  be  retained  by  rendering 
it  rulest  over.  The  first  noun  is  applied  elsewhere  (Ps.  xvii.  10) 
to  the  swelling  or  elation  of  the  heart  with  pride  ;  but  that  this  is 
only  a  derived  and  secondary  meaning  may  be  gathered  from  the 
use  of  the  same  word  to  denote  the  loftiness  or  majesty  of  God 
(Ps.  xciii.  ]),  and  also  from  the  application  of  the  verbal  root  to 
the  rise  of  water  in  an  inundation  (Ez.  xlvii.  5.)  The  parallel 
term  is  an  abbreviated  infinitive  used  as  a  noun,  and  therefore 
well  represented  by  the  English  rise,  which  is  also  both  noun  and 
verb. 

11  (10.)  Thoto  didst  crush,  like  the  slain,  Rahab  ;  with  thinz 
arm  of  strength  thou  didst  scatter  thy  foes.  This  relates  wholly 
to  the  sea  of  nations,  in  which  Egypt  stands  first,  as  the  earliest 
national  enemy  of  Israel,  and  also  perhaps  because  the  power  of 
Pharaoh,  at  the  exodus,  was  literally  broken  in  the  sea.     The 


PSALM    LXXXIX,  281 

first  verb  means  to  shatter,  crush,  or  break  in  pieces.  See  above, 
Ps.  Ixxii.  4.  The  pronoun  is  emphatic  ;  (it  was)  thou  (and  none 
other  that)  didst  cnish^  etc.  The  significant  name  Rahah^  mean- 
ing pride  or  insolence,  corresponds  to  the  swelling  of  the  sea,  in 
the  foregoing  verse.  See  above,  on  Ps.  Ixxxvii.  4.  Like  the 
slain,  like  one  mortally  wounded,  especially  in  battle.  See 
above,  on  Ps.  Ixxxviii.  6  (5.)  The  point  of  comparison  is  the 
sudden  change  from  overbearing  arrogance  to  helplessness  and 
weakness.  Thine  arm  of  strength^  or  strong  arm,  the  active  ex- 
ertion of  thy  power.  See  above,  on  Ps.  x.  15.  xxxvii.  17,  xliv. 
4  (3.)  Ixxxiii.  9  (8.)  The  last  verb  belongs  to  the  dialect  of 
poetry,  and  occurs  above,  in  Ps.  liii.  6  (5.)  See  below,  Ps.  cxii. 
9.  cxli.  7.  This  verse  relates  only  indirectly  to  the  enemies  of 
God  in  general.  Even  the  last  clause  has  specific  reference  to 
the  enemies  who  perished  in  the  Red  Sea. 

12  (11.)  To  thee  (belongs)  heaven,  also  to  thee  earth,  the  world 
and  its  fulness,  thou  didst  found  thtm.  The  power  of  God  is  now 
described  as  universal  and  creative.  Heaven  and  earth  is  the 
usual  comprehensive  phrase  for  the  whole  frame  of  nature  or 
material  universe.  The  last  clause  is  evidently  borrowed  from 
Ps.  xxiv.  1.  Its  fulness,  that  which  occupies  and  fills  it,  its  con- 
tents and  its  inhabitants.  The  verb  to  found  suggests  the  two 
ideas  of  creation  and  sustentation.  He  not  only  called  them  into 
being,  but  made  them  permanent  or  lasting.  See  above,  on  Ps. 
Ixxviii.  69,  and  below,  on  Ps.  civ.  5.  The  world,  the  cultivated 
and  productive  earth,  as  opposed  to  the  desolate  and  barren  sea. 
The  English  Bible,  following  the  masoretic  accents,  construes 
the  world  and  its  fulness  as  absolute  nominatives.  A  simpler  con- 
struction is  to  put  them  in  apposition  with  heaven  and  earth,  and 
refer  the  pronoun  at  the  end  to  all  these  antecedents. 

13  (12.)  North  and  south,  thou  didst  create  them  ;  Tabor  and 
Hermon  in  thy  name  rejoice.     The  pronoun  at  the  end  of  the  first 


282  PSALM   LXXXIX. 

clause  is  superfluous  in  English ;  the  original  construction  re- 
quires north  and  south  to  be  taken  absolutely,  {as  for)  the  north 
and  south,  thou  hast  created  them.  The  word  for  north  originally 
means  concealment ;  that  for  south  the  right  hand.  The  east 
and  west  are  represented  by  two  mountains  on  either  side  of 
Jordan.  As  to  Hermon,  see  above,  on  Ps.  xlii.  7  (6.)  The 
points  of  the  compass  are  here  put,  like  heaven  and  earth  in  the 
preceding  context,  for  the  whole  world,  and  described  as  rejoicing 
in  God's  name,  i.  e.  praising  his  perfections  by  their  very  exist- 
ence. 

14  (13.)  To  thee  (is)  an  arm  with  strength  ;  strong  is  thy  hand^ 
high  is  thy  right  hand.  This  is  simply  another  declaration  of  the 
divine  omnipotence,  under  the  usual  emblems,  arm,  hand,  and 
right-hand.     See  above,  on  v.  11  (10.) 

15  (14.)  Justice  and  judgment  (are)  the  place  of  thy  throne  ; 
mercy  and  truth  shall  go  before  thy  face.  The  word  translated 
place  may  also  have  the  more  specific  sense  of  dwelling-place. 
The  meaning  is  that  God  reigns  in  the  midst  of  perfect  righteous- 
ness. See  above,  on  v.  9  (8. J  The  verb  in  the  last  clause  al- 
ways means  to  go  or  come  before.,  sometimes  in  the  sense  of  com- 
ing into  one's  presence,  sometimes  in  that  of  meeting  or  encoun- 
tering, sometimes  (as  here)  in  that  of  being  a  forerunner.  See 
above,  on  Ps.  Ixxxv.  14  (13.) 

16  (15.)  Happy  the  people  hiowing  joyful  noise  ;  Jehovah,  in 
the  light  of  thy  face  they  shall  walk.  The  unusual  expression  in 
the  first  clause  seems  to  mean  those  who  know  how  and  have 
occasion  to  rejoice  in  the  experience  of  God's  favour.  The  last 
noun  in  Hebrew  denotes  any  loud  expression  of  exultation,  either 
by  voice  or  instrument.  See  above,  on  Ps.  xxvii.  6.  The  light 
of  God's  face  is  the  cheering  expression  of  his  countenance  as 
indicating  favour   or   benignity.      See  above,  on   Ps.  iv.  7  (6.) 


PSALM    LXXXIX. 


283 


xliii.  3.  xliv.  4  (3.)  To  walk  in  this  light  is  to  live  in  the  ha- 
bitual enjoyment  of  it.  This  last  clause  gives  the  reason  for  their 
being  pronounced  happy  in  the  first. 

17  (16.)  In  thy  name  they  shall  rejoice  all  the  day^  and  in  thy 
righteousness  shall  he  exalted.  Jn  thy  name,  in  the  display  of  thy 
perfections.  In  thy  righteousness,  i.  e.  in  the  exercise  of  that 
essential  rectitude  which  secures  the  performance  of  God's  promise 
and  thereby  the  salvation  of  his  people. 

18  (17.)  For  the  beauty  of  their  strength  (art)  thou  and  in  thy 
favour  thou  xcilt  lift  our  horn.  God  is  at  once  their  mighty 
ornament  and  their  glorious  protection.  See  above,  on  Ps. 
Ixxviii.  61.  In  thy  favour.^  at  the  time,  and  by  the  means,  of  thy 
experienced  favour.  Lift  our  horn.^  enable  us  to  triumph  in  se- 
curity. See  above,  on  Ps.  Ixxv.  11  (10),  and  below,  on  Ps. 
xcii.  11  (10.) 

19  (18.)  For  unto  Jehovah  (belongs)  our  shield^  and  to  the 
Holy  One  of  Israel  our  king.  Our  protectors  are  themselves 
protected  by  Jehovah.  This  construction  is  much  simpler  and 
more  natural  than  that  adopted  in  the  English  versions,  which 
entirely  overlooks  the  preposition  in  both  clauses,  or  arbitrarily 
regards  it  as  a  sign  of  the  nominative  case.  A  better  construc- 
tion, although  not  precisely  the  true  sense,  is  given  in  the  mar- 
gin of  the  English  Bible. 

20  (19.)  Then  thou  spaJcest  in  vision  to  thy  gracious  one  and 
saidstj  I  have  laid  help  on  a  Mighty  (Man)  ;  I  have  raised 
one  chosen  from  (among)  the  people.  The  Psalmist  here  returns 
to  the  vocation  by  David  and  the  promise  made  to  him.  See 
2  Sam.  vii.  17  (compare  1  Chron.  xvii.  9),  where  the  divine 
communication  made  through  Nathan  to  David  is  called  a  vision. 
Thy  saint  or  gracious  one  may  signify  either  of  these  persons. 


284  PSALM    LXXXIX. 

The  ancient  versions,  followed  by  the  Prayer  Book  and  some 
eminent  interpreters,  have  the  plural  form  instead  of  the  singular, 
thy  saints,  meaning  Israel  at  large,  to  whom  the  promise  was  truly 
addressed.  See  2  Sam.  vii.  10.  1  Chr.  xvii.  9.  To  lay  help  upon 
one  is  to  impart  it  to  him,  with  a  strong  implication  of  descent 
from  above.  See  above,  on  Ps.  xxi.  6  (5.)  The  gift  in  this 
case  was  not  merely  for  himself,  but  for  others  through  his 
agency.  God  helped  him  to  help  the  people.  Chosen  has  here 
its  strict  sense,  but  not  without  allusion  to  its  specific  use  as  sig- 
nifying a  young  warrior.     See  above,  on  Ps.  Ixxviii.  31,  63. 

21  (20.)  /  have  found  David  my  servant ;  with  my  holy  oil 
have  I  anointed  him.  This  verse  removes  all  doubt  as  to  the  per- 
son primarily  intended  in  the  foregoing  verse,  but  without  ex- 
cluding his  successors,  and  especially  the  last  and  greatest  of 
them,  to  whom  the  royal  dignity  was  given  in  the  unction  of 
David.  See  1  Sam.  xvi.  13.  This  act  denoted  not  only  con- 
secration to  the  divine  service,  but  the  spiritual  gifts  required  in 
order  to  its  right  performance.     See  above,  on  Ps.  ii.  2. 

22  (21.)  With  whom  my  hand  shall  he  ever  present ;  also  my 
arm  shall  strengthen  him.  Ever  present,  literally,  established, 
permanently  fixed.  See  below,  v.  38  (37),  and  above,  Ps. 
Ixxviii.  37.  The  hand  and  arm,  as  usual,  are  emblems  of 
strength.     See  above,  on  vs.  11, 14  (10,  13.) 

23  (22.)  The  enemy  shall  not  vex  him,  and  the  son  of  iniquity 
shall  not  afflict  him.  The  verb  in  the  first  clause  means  specifi- 
cally to  annoy  or  persecute  as  a  creditor  his  debtor.  The  second 
clause  is  copied,  almost  word  for  word,  from  2  Sam.  vii.  10.  Com- 
pare 1  Chr.  xvii.  9. 

24  (23.)  And  I  will   crush  before  him  his  foes,  and  his  haters  I 


PSALM     LXXXIX.  285 

will  smite.     The  last  verb  is  especially  applied  to  strokes  inflict- 
ed by  the  hand  of  God. 

25  (24.)  And  my  faithfulness  and  my  mercy  (shall  be)  loith 
him^  and  in  my  name  shall  his  horn  he  high.  See  above,  on  vs. 
17,  18  (16,  17.)  Faithfulness  and  mercy  are  combined,  as  in 
Ps.  Ixxxviii.  12  (11.) 

26  (25.)  And  I  will  set  in  the  sea  his  hand^  and  in  the  floods 
his  right  hand.  I  will  cause  him  to  lay  hands  upon  them,  and 
exercise  authority  over  them,  as  his  own  possession  and  domain. 
Hand  and  right  hand^  as  in  v.  14  (13.)  Sea  and  floods^  streams, 
or  rivers,  as  in  Ps.  xxiv.  2.  The  watery  parts  of  the  earth  are 
here  put  for  the  whole.     Compare  1  Chr.  xiv.  17. 

27  (26.)  He  shall  call  me  (or  cry  unto  me).  Thou  art  my 
Father,  my  God,  and  the  rock  of  my  salvation.  The  emphatic 
pronouns  in  the  original  bring  out  more  clearly  the  mutual  rela- 
tion and  reciprocal  action  of  the  parties.  With  the  first  clause 
compare  2  Sam.  vii.  14.  1  Chr.  xxii.  10.  Job  xvii.  14.  With  the 
second  compare  Ps.  xviii.  3  (2.)  xxxi.  3  (2.)  The  rock  of  my 
salvation,  the  rock  that  saves  me,  the  hiding-place  and  strong- 
hold where  my  safety  lies. 

28  (27.)  Also  /  (as  mj)  first-born  will  give  him,  higher  than 
kings  of  the  earth.  He  shall  be  treated  not  only  as  the  son  but 
as  the  eldest  son  of  God  himself.  The  same  description  is  ap- 
plied elsewhere  to  Israel  (Ex.  iv.  22),  to  Ephraim  (Jer.  xxxi.  9), 
and  to  Christ  (Heb.  i.  6.)  The  last  clause  is  borrowed,  both  in 
form  and  substance,  from  Deut.  xxviii.  1  (compare  xxix.  16)  ; 
but  instead  of  high  above,  we  have  here  high  as  to,  in  reference 
to  (or  in  comparison  with)  the  kings  of  the  earth. 

29  (28.)  Forever  will  I  keep  for  him  my  mercy,  and  my  cove- 


286  PSALM   LXXXIX. 

nant  is  sure  to  him.  Forever^  literally,  to  eternity.  Keep,  i,  e. 
keep  it  in  reserve  for  him.  My  covenant,  or  conditional  promise. 
See  above,  on  v.  4  (3.)  S^ire,  or  more  exactly,  made  sure,  rati- 
fied, confii'med.     Compare  Isai.  Iv.  3. 

30  (29.)  And  I  will  establish  forever  his  seed,  and  his  throne  as 
the  days  of  heaven.  See  2  Sam.  vii.  12.  The  promise  is  now 
extended  from  David  to  his  posterity.  Establish,  literally,  set  or 
place.  The  pronoun  in  the  second  clause  may  refer  either  to 
David  or  his  seed.  In  the  latter  case,  it  might  be  rendered  its  or 
their  throne.  The  question,  however,  is  purely  grammatical,  since 
the  throne  of  David  and  the  throne  of  his  descendants  are  identi- 
cal. In  the  last  clause  the  idea  of  duration  is  again  expressed  by 
a  reference  to  the  stability  of  nature.  See  above,  on  Ps.  Ixxii. 
5,  7,  17,  and  compare  Deut.  xi.  21. 

31 — 33  (30 — 32.)  If  his  sons  forsake  my  law,  and  in  my  judg- 
ments will  not  walk ;  if  my  statutes  tJiey  profane,  and  my  com- 
mandments will  not  keep  ;  then  will  I  visit  with  a  rod  their  trans- 
gression, and  ivith  stripes  their  guilt.  The  promise  of  perpetual 
favour  to  the  house  of  David  was  not  intended  to  ensure  impunity 
to  its  unfaithful  members.  To  profane  God's  statutes  is  to  deny 
in  theory  or  practice,  their  sacred  obligation  and  divine  authority. 
The  and  at  the  commencement  of  the  last  verse  is  equivalent  to 
then  in  English  after  a  conditional  clause.  The  whole  passage 
is  an  amplification  of  2  Sam.  vii.  14. 

34  (33.)  And  my  mercy  Iicill  not  withdraw  from  him,  and  will 
not  prove  false  (or  deal  falsely)  in  my  faith.  Our  idiom  requires 
a  but  to  render  clear  the  relation  of  this  sentence  to  the  foreoroins: 
context.  The  verb  in  the  first  clause  means  to  break  or  violate, 
but  construed,  as  it  here  is,  with  the  preposition  from,  suggests 
the  idea  of  breaking  an  engagement  by  withdrawing  what  was 
stipulated  to  be  given   and  secured.     Faith  in  the  last  clause 


PSALM  LXXXTX.  287 

means  fidelity  or  truth,  as  in  the  phrases,  good  faith^  keejp  faith, 
etc.  See  above,  on  Ps.  xliv.  18  (17.)  The  promise  in  this  verse 
is  not  to  them  but  him,  not  to  the  sinning  individuals  mentioned  just 
before,  but  to  the  family  or  race  as  such,  to  David  as  still  living 
in  his  natural  descendants.  Compare  1  Kings  xi.  36.  2  Kings 
viii.  19.  2  Chr.  vi.  42,  Isai.  xxxvii.  35. 

35  (34.)  I  will  not  jprofane  my  covenant,  and  the  utterance  of 
my  lips  I  will  not  change.  In  the  first  clause  there  is  obvious  al- 
lusion to  V.  32  (31.)  What  God  requires  of  them  he  renders  to 
them.  The  engagement  is  reciprocal.  As  they  are  not  to  pro- 
fane his  covenant  by  breaking  it,  neither  will  He.  The  obliga- 
tion is  a  sacred  one  on  both  sides.  See  below,  on  the  next 
verse,  and  above,  on  Ps.  Iv.  21  (20.)  The  utterance  or  outgoing 
of  the  lips  is  a  technical  expression  of  the  Law,  in  reference  to  oral 
vows  and  other  engagements.  See  Num.  xxx.  13  (12.)  Deut. 
xxiii.  24  (23.)  It  is  a  stronger  expression  than  that  which  I  have 
said  or  promised,  although  this  is  really  the  meaning  here.  I  will 
not  change,  evade  the  execution  of  my  promise  by  altering  its 
terms  or  its  conditions.  Compare  the  form  of  expression  in  Ps. 
XV.  4. 

36  (35.)  One  (thing)  have  I  sioo7'n  in  my  holiness,  I  loill  not 
lie  u7ito  David.  The  first  word  in  Hebrew  is  not  an  adverb  of  time 
(una^,  semel,  once),  but  a  numeral  adjective  in  the  feminine  form, 
used  as  the  neuter  is  in  Greek  and  Latin.  See  above,  on  Ps. 
xxvii.  4.  '  Whatever  else  may  fail,  there  is  one  thing  that  cannot, 
for  I  have  sworn  that  it  shall  come  to  pass.'  In  my  holiness,  as  a 
holy  God,  including  all  divine  perfection,  but  with  special  reference 
to  moral  rectitude.  See  above,  on  Ps.  Ix.  8  (6.)  The  last  verb 
might  bo  rendered,  I  cannot  lie.  See  Num.  xxiii.  19.  1  Sam.  xv. 
29,  and  compare  Heb.  vi.  18.  vii.  20,  21.  The  form  of  the  ori- 
ginal is  highly  idiomatic,  if  I  lie  unto  David.  Compare  the  He- 
brew of  1  Sam.  xxiv.  7  (6.)  2  Sam.  iii.  35. 


2S8  PSALM   LXXXIX. 

37  (36.)  His  seed  to  eternity  shall  be;  and  his  throne  as  the  sun 
he/ore  me.  See  above,  on  v.  30  (29),  and  compare  Ps.  xlv.  7 
(6.)  Shall  be,  shall  continue  to  exist.  Or  the  whole  phrase  may 
mean,  shall  be  eternal.  As  the  sun^  see  above,  on  Ps.  Ixxii.  5, 
17.     Before  me^  in  my  sight  and  under  my  protection. 

38  (37.)  As  the  moon  is  fixed  eternally^  and  the  witness  in  the 
sky  is  sure.  The  verse,  thus  translated,  does  not  repeat  the  pro- 
mise in  the  one  before  it,  but  merely  confirms  it  by  a  further 
reference  to  the  course  of  nature,  as  the  customary  standard  of 
duration.  It  is  equally  grammatical,  however,  to  translate,  as  the 
moon  it  (the  throne)  shall  be  fixed  forever^  and  {as)  the  witness  in 
heaven  is  sure.  In  either  case  the  witness  is  the  moon.  See 
above,  on  v.  7  (6),  29  (28),  and  compare  Ps.  Ixxii.  5. 

39  (38.)  And  (yet)  thou  hast  cast  off  and  rejected  ;  thou  art 
wroth  with  thine  Anointed.  Having  fully  recited  and  expounded 
the  great  promise  to  the  house  of  David,  the  psalm  now  contrasts 
it  with  the  present  reality,  and  seems  to  complain  that  it  had  not 
been  verified.  For  a  similar  transition,  see  above,  Ps.  xliv.  10  (9.) 
There  is  no  need  of  confining  this  description  to  the  last  days  of 
the  kingdom  of  Judah,  or  to  any  other  period  of  its  history  exclu- 
sively. If  the  psalm  was  really  composed  by  Ethan,  as  we  have 
no  sufficient  ground  for  doubting  that  it  was,  he  may  have  design- 
edly so  framed  it  as  to  suit  any  season  of  distress  and  danger,  in 
which  the  theocratic  sovereisrn  seemed  to  be  forsaken  of  Jehovah. 
Both  verbs  in  the  first  clause  signify  abhorrent  and  contemptuous 
rejection.  See  above,  on  Ps.  xv.  4.  xliii.  2.  xliv.  10  (9.)  Ixxviii. 
59,  67.  Ixxxviii.  15  (14.) 

40  (39.)  Thou  hast  broken  the  covenant  of  thy  servant ;  thou  hast 
profaned  to  the  earth  his  croion.  The  first  verb  in  Hebrew  occurs 
only  here  and  Lam.  ii.  7.  The  usual  explanation  is  conjectural, 
or  founded  on  the  ancient  versions.     A  connate  verb  in  Arabic 


PSALM    LXXXIX.  289 

means  to  ahfwr^  which  would  be  appropriate  in  this  place.  The 
covenant  of  thy  servant^  i.  e.  thy  covenant  with  thy  servant.  See 
above,  on  vs.  29,  35  (28,  34.)  The  pregnant  construction,  'pro^ 
fa'Md  to  the  ground^  i.  e.  profaned  by  casting  to  the  ground,  occurs 
above,  Ps.  Ixxiv.  7.  The  theocratical  crown  was  a  sacred  or  reli- 
gious dignity,  any  contempt  of  which  might  therefore  well  be 
called  a  profanation.  Compare  what  is  said  of  the  priestly  diadem, 
Ex.  xxviii.  36.  xxix.  6. 

41  (40.)  Thou  hast  broken  down  all  hk  walls  ;  thou  hast  made 
his  defences  a  ruin.  As  the  word  translated  loalls  is  commonly 
used  to  denote  the  enclosures  of  vineyards,  whether  walls  or 
hedges,  this  may  be  the  figure  here  intended,  which  is  then  ex- 
changed, in  the  last  clause,  for  that  of  a  walled  town,  with  its 
defences  or  defensive  works,  its  fortifications.  See  above,  on  Ps. 
Ixxx.  13  (12.)  Some  interpreters  allege  that  the  last  word  al- 
ways has  the  sense  of  terror ;  but  it  may  be  doubted  whether  it 
ever  has,  whereas  that  of  ruin  often  occurs,  particularly  in  the 
Book  of  Proverbs. 

42  (41.)  All  spoil  him  that  pass  by  the  way  ;  he  has  become  a 
contempt  to  his  neighbours.  With  the  first  clause  compare  Ps. 
Ixxx.  13  (12)  ;  with  the  last,  Ps.  Ixxx.  7  (6.)  These  resem- 
blances prove  nothing  as  to  the  relative  antiquity  of  the  two 
psalms,  or  the  date  of  either.  The  figure  is  more  fully  carried 
out  in  Ps.  \xxx.j  but  this  no  more  proves  that  to  be  the  original 
than  it  proves  it  to  be  the  copy.  If  any  such  conclusion  were 
legitimate,  it  would  be  easier  to  account  for  the  amplification  of 
the  hint  here  thrown  out  by  a  later  writer,  than  for  the  omission, 
in  the  case  before  us,  of  so  many  fine  strokes  in  that  admirable 
apologue.  A  co7itemptj  an  object  of  supercilious  pity  and  disdain- 
ful wonder. 

43  (42.^  Thou  hmt  lifted  the  right  hand  of  his  foes,  hast  caused 

VOL.    II.  13 


290  PSALM    LXXXIX. 

to  triumph  all  his  enemies.  As  the  hand,  and  especially  the  right 
hand,  is  the  symbol  of  exerted  strength,  and  a  high  hand  that  of 
triumphant  superiority,  especially  in  war,  so  to  raise  the  right 
hand  in  the  first  clause  of  the  verse  before  us,  really  means  no- 
thing more  than  the  literal  expression  {caused  to  triumph)  in  the 
other.  This  seemed  to  be  in  direct  contradiction  to  the  promise 
in  vs.  23,  24  f22,  23),  as  well  as  to  the  prayer  in  Ps.  xxv.  2. 

44  (43.)  Also  thou  turnest  the  edge  of  his  sword^  and  dost  not 
allow  him  to  stand  in  the  battle.  The  particle  (t]5^)  at  the  begin- 
ning indicates  a  climax.  Not  only  was  his  enemy  superior,  but 
himself  delinquent  and  disgraced.  Edge,  literally  rocky  of  his 
sword.  The  idea  suggested  may  be  that  of  hardness,  as  a  hard 
edge  is  essential  to  a  serviceable  weapon.  See  my  note  on  Isai. 
xxvii.  1.  Some  interpreters,  however,  think  it  best  to  adhere  to 
the  ordinary  usage  of  rock  in  Hebrew  as  an  emblem  of  strength, 
and  to  understand  the  whole  phrase  as  meaning  the  strength  of 
his  swordy  either  in  the  strict  sense  or  in  that  of  strong  sword, 
both  of  which  are  here  appropriate.  See  above,  on  v.  27  (26.) 
The  construction  in  the  last  clause  is  ambiguous,  as  the  pronoun 
may  refer  to  sword  or  rock,  no  less  grammatically  than  to  its  pos- 
sessor. The  general  sense  remains  the  same,  however,  as  in  the 
similar  case  above,  v.  30  (29.) 

45  (44.)  Thou  hast  mude  {him)  to  cease  from  his  brightness ,  and 
his  throne  to  the  earth  cast  down.  .  Brightness  is  in  various  lan- 
guages a  figure  for  distinction,  eminence,  celebrity,  or  glory. 
Compare  with  the  last  clause  what  is  said  of  the  crown  in  v.  40 
(39),  and  of  the  throne  itself  in  v.  5  (4.) 

46  (45.)  Thou  hast  shortened  the  days  of  his  youth  ;  thou  hast 
covered  him  ivith  shame.  Selah.  His  youth ,  his  youthful  energy 
and  vigour.  See  Job  xxxiii.  25.  Thou  hast  made  him  an  ob- 
ject of  contempt  by  cutting  short  his  vigorous  career  and  rendering 


PSALM   LXXXIX.  291 

him  prematurely  old.  This  might  be  said  of  certam  individual 
kings,  as  well  as  of  the  kingdom  when  approaching  its  catastrophe. 
Covered  him  with  skame^  literally,  covered  shame  u;pon  him^  i.  e. 
heaped  it  on  him  so  as  to  cover  him. 

47  (46.)  How  long  J  Jehovah,  wilt  thou  hide  thyself  forever? 
(How  long)  shall  hum,  like  fire,  thy  wrath  ?  On  the  doubtful 
construction  of  the  first  clause,  and  the  meaning  of  the  combina- 
tion, how  long  forever,  see  above,  on  Ps.  xiii.  2  (1.)  Ixxix.  5.  How 
long,  literally,  until  what,  i.  e.  until  what  point  (how  far),  or 
until  what  time  (hoio  long)  ? 

48  (47.)  Remember  what  duration  I  have  ;  why  {for)  nought 
hast  thou  created  all  the  sons  of  Man  (or  Adam)  ?  The  construc- 
tion in  the  first  clause  is  obscure  and  broken,  as  if  it  consisted  of 
incoherent  exclamations.  Oh  rememher — I — what — duration. 
For  the  meaning  of  the  last  word,  see  above,  on  Ps.  xvii.  14. 
xxxix.  6  (5),  ahd  with  the  whole  clause  compare  Ps.  Ixxviii.  39. 
cxix  84.  Job  vii.  6.  xiv.  1.  The  last  clause  is  to  be  hypotheti- 
cally  understood.  '  Why  hast  thou  made  all  men  in  vain,  as  must 
be  the  case  if  their  short  life  is  entirely  filled  with  suffering  P 
Or,  '  why  dost  thou  give  colour  and  occasion  to  the  charge  of 
having  made  men  to  no  purpose  V  ^^hy-,  literally,  on  ivhat 
(account),  or  for  what  (reason)  }  The  next  word  in  Hebrew 
(j^iffi)  is  a  noun  meaning  vanity,  nonentity,  or  nothing,  here  and 
in  Ps.  cxxvii.  1,  2,  used  adverbially  in  the  sense  of  vainly,  to  no 
purpose,  or  for  nought. 

49  (48.)  What  man  shall  live  and  not  see  death  (but)  rescue 
his  soul  from  the  hand  of  Sheol  ?  Selah.  An  indirect  assertion 
of  the  melancholy  fact  that  all  must  die,  rendered  still  more 
pointed  by  the  use  of  a  word  for  man  implying  strength.  See 
above,  on  Ps.  Ixxxviii.  5  (4.)  As  if  he  had  said,  what  man  is 
so  strong  as  to  live  forever  and  escape  the  common  destiny  of 


292  PSALM   LXXXIX. 

mortals  ?  This  allusion  cannot  be  preserved  in  any  mere  trans- 
lation. Rescue^  literally,  cause  to  escape.  His  soul,  considered 
as  his  life  or  vital  principle.  Hand  may  be  here,  as  often  else- 
where, a  figure  for  power  ;  or  it  may  have  its  proper  sense  and 
denote  the  hand  of  Sheol,  the  Grave,  Mortality  or  Death,  as  an 
ideal  person.  The  Selah  has  the  same  force  as  in  Ps.  xxxix. 
6,  12  (5,  11.) 

50  (49.)  Where  are  thy  former  mercies,  Lord,  thou  didst  swear 
unto  David  in  thy  truth  (or  faithfulness.)  The  first  or  former 
mercies  of  the  Lord  are  those  which  he  promised  of  old,  espe- 
cially to  David,  as  expressly  mentioned  in  the  other  clause.  See 
above,  on  vs.  4,  36  (3,  35.)  The  inquiry  where  they  are  implies 
that  they  have  vanished,  or  that  the  fulfilment  has  not  become 
visible.  The  last  clause  may  be  closely  united  with  the  first  by 
suppl^ang  a  relative  between  them,  as  in  the  common  version, 
which  thou  swarest  unto  David.  A  simpler  and  more  emphatic 
syntax  is  to  make  it  a  distinct  proposition  :  thou  didst  swear  unto 
David,  and  thy  oath  cannot  be  broken.  See  above,  on  v.  36  (35.) 
This  last  idea  is  involved  in  the  concluding  words,  iu  thy  veracity 
or  faithfulness.  What  God,  as  a  God  of  truth,  has  sworn,  not 
only  will  but  must  be  executed. 

51  (50.)  ReDiemher,  Lord,  the  reproach  of  thy  servants,  my  hear- 
ing in  my  bosom  all  the  many  nations.  The  form  of  address  is 
the  same  as  in  v.  48  (47.)  The  reproach  of  thy  servants,  the 
contempt  and  disgrace  to  which  they  are  subjected.  Thy  ser- 
vants, of  whom  I  am  one.  Or  the  sudden  transition  to  the  first 
person  singular  may  show  that  the  petitioner,  in  this  whole  con- 
text, is  not  an  individual  believer,  but  the  Church  at  large.  In 
my  bosom  may  denote  good  measure  or  abundance.  See  above, 
on  Ps.  Ixxix.  12.  Or  bearing  in  my  bosom  may  m.esin  feeling  in 
my  heart,  i.  e.  intensely,  exquisitely,  in  which  case  nations  must 
be  put  for  the  contempt  of  nations.     More  probable  than  either 


PSALM    LXXXIX.  293 

is  the  figure  of  gestation,  according  to  which  Zion,  although  now 
despised  or  hated  by  the  nations,  is  one  day  to  be  their  spiritual 
mother  or  their  spiritual  birth-place.  See  above  on  Ps.  Ixxxvii. 
4,  6.  The  Hebrew  adjective (t;"3^)  may  mean  either  great  oi 
many ;  but  the  latter  sense  is  more  agreeable  to  usage  and 
the  collocation  of  the  words  in  this  case.  The  idiomatic  phrase, 
all  many  nations^  is  equivalent  to  saying,  all  the  nations  who  are 
many  in  number.  The  word  all  might  be  used,  however  small  the 
number  of  the  nations.  To  express  the  whole  idea,  therefore, 
both  words  were  required. 

52  (51.)  Wherewith  thine  enemies  have  rejpr cached ^  Jehovah^ 
wherewith  they  have  reproached  the  footsteps  of  thine  Anointed. 
The  connection  indicated  by  the  relative  at  the  beginning  is  by 
no  means  clear.  The  common  version,  above  given,  makes  re- 
proach in  V.  51  (50)  the  antecedent.  Some  interpreters  connect 
the  relative  with  the  verb  at  the  beginning  of  that  verse,  and  give 
it  the  force  of  a  conjunction,  ^  remember  that  (or  how)  thine 
enemies  have  reproached.'  Its  proper  meaning  as  a  relative  pro- 
noun may  be  retained  by  referring  it  to  different  antecedents. 
'  (I)  whom  thine  enemies  have  reproached,  (thine  enemies)  who 
have  reproached  the  steps  of  thine  Anointed.'  This  last  expres- 
sion seems  to  mean  that  they  had  tracked  or  followed  him,  where- 
ever  he  went,  with  calumny  and  insult. 

53  (52.)  Blessed  (be)  Jehovah  to  eternity.  Amen  and  Amen. 
This  is  commonly  regarded  as  no  part  of  the  psalm,  but  a  doxology 
markincr  the  conclusion  of  the  third  book.  See  above,  on  Ps.  xli. 
14  (13.)  Ixxii.  18 — 20,  and  compare  the  Preface,  vol.  1,  p.  xi. 


294  PSALM  XC. 


PSALM     X  C . 

The  Fourth  Book,  according  to  the  ancient  traditional  division 
of  the  Psalter,  opens  with  the  oldest  psalm  in  the  collection.  Or 
rather  the  author  of  the  present  arrangement,  who  was  probably 
no  other  than  Ezra,  placed  this  sublime  composition  by  itself,  be- 
tween the  two  great  divisions  of  the  book,  containing  respectively 
the  Earlier  and  Later  Psalms.  See  the  Preface,  vol.  i.  p.  xiii. 
It  may  therefore  be  regarded  as  the  heart  or  centre  of  the  whole 
collection,  and  indeed  as  the  model  upon  which  even  David,  "  the 
sweet  psalmist  of  Israel"  (2  Sam.  xxiii,  1),  formed  that  glorious 
body  of  psalmodic  literature  or  hymnology,  which,  with  its  later 
but  inspired  and  authoritative  imitations,  constitutes  the  present 
Book  of  Psalms.  The  date  of  the  composition,  though  uncertain 
because  not  recorded,  may  with  most  probability  be  fixed  near  the 
close  of  the  Error  in  the  Wilderness,  when  the  dying  out  of  the 
older  generation  on  account  of  their  transgressions,  and  the 
threatened  exclusion  of  Moses  himself  from  the  Promised  Land, 
were  exactly  suited  to  produce  such  views  of  man's  mortality  and 
sinfulness  as  are  here  presented,  but  without  destroying  the  anti- 
cipation of  a  bright  futurity,  such  as  really  ensued  upon  the  death 
of  Moses,  and  is  prospectively  disclosed  in  the  conclusion  of  this 
psalm.  Its  great  theme  is  the  frailty  and  brevity  of  human  life, 
considered  as  the  consequence  of  sin,  and  as  a  motive  to  repent- 
ance and  obedience.  He  first  contrasts  the  eternity  of  God  with 
the  mortality  of  man,  vs.  1 — 6,  which  is  then  described  as  the 
efiect  of  the  divine  wrath  on  account  of  sin,  vs.  7 — 11,  and  made 


PSALM    XC.  295 

the  ground  of  a  prayer,  with  which  the  psahn  concludes,  for  the 
speedy  restoration  of  the  divine  favour,  vs.  12 — 17. 

1.  A  Prayer.  By  Moscs^  the  Man  of  God.  Lord,  a  home 
hast  thou  been  to  uSj  in  generation  and  generation.  The  psalm  is 
called  a  prayer ^  because  the  petition  at  the  close  (vs.  12 — 17) 
contains  the  essence  of  the  composition,  to  which  the  rest  is 
merely  preparatory.  For  another  case  precisely  similar,  see 
above,  on  Ps.  Ixxxvi.  1.  The  correctness  of  the  title  which  as- 
cribes the  psalm  to  Moses  is  confirmed  by  its  unique  simplicity 
and  grandeur  ;  its  appropriateness  to  his  times  and  circumstances, 
as  already  stated ;  its  resemblance  to  the  Law  in  urging  the  con- 
nection between  sin  and  death ;  its  similarity  of  diction  to  the 
poetical  portions  of  the  Pentateuch,  without  the  slightest  trace  of 
imitation  or  quotation  ;  its  marked  unlikeness  to  the  psalms  of 
David,  and  still  more  to  those  of  later  date  ;  and  finally  the  proved 
impossibility  of  plausibly  assigning  it  to  any  other  age  or  author. 
The  arguments  against  its  authenticity  have  commonly  been 
framed  by  a  preposterous  inversion  of  the  evidence,  converting 
into  proofs  of  later  date  the  very  points  of  similarity  which  prove 
that  this  was  the  original  and  model  psalm,  the  primeval  basis  upon 
which  even  David  reared  a  noble  superstructure  of  his  own.  The 
title  Man  of  God  is  given  to  Moses,  in  Deut.  xxxiii.  1.  Josh.  xiv. 
6.  Ezr.  iii.  2,  and  is  often  applied  to  later  prophets,  especially 
Elijah  and  Elisha.  See  1  Sam.  ii.  27.  1  Kings  xvii.  18,  24.  xx. 
28.  2  Kings  i.  13.  iv.  9,  21,  27,  42.  It  is  here  significant,  im- 
plying that  Moses  wrote  the  psalm  in  this  capacity.  See  above, 
on  Ps.  xviii.  1.  xxxvi.  1,  where  David  is  in  like  manner  called  the 
Servant  of  Jehovah^  a  title  given  to  Moses  himself  in  the  account 
of  his  death,  Deut.  xxxiv.  5,  as  David,  on  the  other  hand,  is 
called  the  Man  of  God,  2  Chr.  viii.  14.  Instead  of  hast  been 
some  read  art ;  but  though  the  preterite  of  other  verbs  may  be 
used  to  express  general  truths,  the  present  of  the  substantive  verb 
is  so  commonly  suppressed,  that  its  form,  when  inserted,  must 


296  PSALM    XC. 

have  some  significance.  The  truth  seems  to  be,  that  the  verse 
expresses  only  what  God  had  been,  but  implies  what  he  still  was 
and  still  would  be.  A  home^  a  fixed  or  settled  dwelling,  even 
while  they  wandered  in  the  desert.  The  same  noun  is  used  by 
Moses,  Deut.  xxvi.  15,  and  a  kindred  form,  Deut.  xxxiii.  27.  In 
generation  and  generation^  in  all  successive  generations.  See 
above,  on  Ps.  x.  6.  xxxiii.  11.  xlv.  18  (17.)  xlix.  12  (11.)  Ixi.  7  (6.) 

2.  Before  mountains  were  born,  and  (before)  thou  hadst  brought 
forth  earth  and  land,  and  (indeed)  fro7}i  eternity  to  eternity,  thou 

{art)  God.  The  mountains  are  first  mentioned  according  to  a 
scriptural  usage  which  describes  them  as  the  oldest  portions  of 
the  earth.  See  Gen.  xlix.  26.  Num.  xxiii.  7.  Deut.  xxxiii.  15. 
Hab.  iii.  6.  By  a  strong  but  common  and  intelligible  figure, 
creation  is  here  described  as  generation.  This  is  true  not  only 
of  the  first  verb  but  of  the  second,  which  is  too  vaguely  rendered  in 
the  common  version  {thou  hadst  formed.)  Earth,  as  opposed  to 
heaven  ;  land,  as  opposed  to  sea.  These  are  separately  mentioned, 
as  in  the  account  of  the  creation.  See  Gen.  i.  1,  9.  The  last 
clause  may  also  be  translated,  thou  art,  oh  God  !  It  then  simply 
asserts  his  existence  from  eternity.  According  to  the  other  and 
more  usual  construction,  it  likewise  asserts  his  omnipotence,  the 
attribute  denoted  by  the  divine  name  here  employed.  This  is  the 
fuller  and  more  comprehensive  sense  ;  but  in  favour  of  the  other 
may  be  urged,  that  it  is  simpler  and  agrees  best  with  the  proxi- 
mate design  of  the  Psalmist  to  contrast  the  eternal  God  with 
short-lived  man. 

3.  Thou  turnest  man  even  to  dust,  and  say  est,  Return,  sons  of 
Man  (or  Adam)  !  The  evident  allusion  to  Gen.  iii.  19,  which  is 
also  found  in  Job  x.  9.  xxxiv.  15,  and  re-appears  in  Ps.  civ.  29 
(compare  Ps.  ciii.  14),  may  serve  to  determine  the  meaning  of  the 
word  translated  dust  in  the  first  clause,  but  which  is  properly  an 
adjective  signifying  crushed,  broken  to  pieces,  ground  to  powder, 


PSALM    XC.  297 

and  is  figuratively  applied,  in  Ps.  xxxiv.  19  (IS),  to  brokenness 
of  heart.  Compare  Isai.  Ivii.  15.  The  Hebrew  preposition  (l'$) 
is  stronger  than  our  to,  and  means  as  far  as,  even  to.  The  full 
sense  of  the  whole  phrase  is,  even  to  the  state  of  one  completely 
crushed  or  ground  to  powder,  even  to  a  pulverized  condition. 
The  shortness  and  fragility  of  human  life  is  thus  brought  into  the 
strongest  contrast  with  the  eternity  of  God. 

4.  For  a  thousand  years  in  thine  eyes  (are)  as  yesterday  when  it 
is  past  and  a  watch  in  the  night.  However  long  human  life  may 
appear  to  man  himself,  it  is  in  God's  sight  evanescent  and  con- 
temptible. Even  the  patriarchal  measure,  which  so  often  ap- 
proximated to  a  thousand  years,  was  in  God's  sight  like  a  sino-le 
day  in  man's,  or  rather  like  a  mere  subdivision  of  it,  a  third  part 
of  the  night,  which  was  divided  by  the  ancient  Hebrews  into 
three  watches.  See  above,  on  Ps.  Ixiii.  7  (6.)  That  this  di- 
vision was  as  old  as  Moses,  may  be  seen  from  Ex.  xiv.  24. 
Wh£n  it  is  past  or  passing.     It  might  also  be  translated,  for  it 

passes,  i.  e.  no  less  hastily  and  swiftly.  This  verse  is  quoted  and 
amplified,  but  without  any  change  of  meaning,  2  Pet.  iii.  8. 

5.  Thou  S'weepest  them  away — a  sleep  are  they — in  the  morning^ 
like  the  grass,  they  pass  away.  The  first  Hebrew  verb  has  no 
equivalent  in  English  ;  it  means  to  sweep  away  or  carry  ofi",  as 
by  a  driving  rain.  The  supposition  of  a  reference  to  the  flood  is 
not  necessary  though  admissible.  A  derivative  form  of  the  same 
?^erb  occurs  above,  Ps.  Ixxvii.  18  (17.)  The  comparison  of  hu- 
man life  to  a  sleep  or  dream  is  common  in  all  languages.  The 
morning  is  mentioned  as  the  time  of  waking,  the  time  when  we 
are  most  impressed  with  the  unsubstantial  nature  of  our  dreams. 
See  above,  Ps.  Ixxiii.  20,  and  compare  Ps.  xxxix.  7  (6.)  The 
grass  is  an  additional  but  obvious  emblem  of  caducity.  The 
last  verb  is  not  a  plural  form  in  Hebrew,  but  agrees  with  sleep,  or 

13* 


298  PSALM    XC. 

rather  with  man^  in  the  generic  sense,  whose  life  is  here  com- 
pared to  sleep. 

6.  In  the  morning  it  blooms  and  (then)  passes  away,  (for)  at 
evening  he  moivs  and  it  withers.  The  mention  of  the  morning,  in 
V,  5,  as  following  the  night,  suggests  the  mention  of  the  morn- 
ing here,  as  followed  by  the  evening.  The  first  verb  means  not 
merely  to  flourish  in  the  wide  sense,  but  to  bloom,  as  plants  do. 
See  above,  on  Ps.  Ixxii.  16,  and  compare  Num.  xvii.  23  (S), 
which  proves  it  to  be  a  Mosaic  expression.  The  verbs  may  agree 
with  grass,  or  with  man  whom  the  grass  represents,  more  probably 
the  latter.  The  idea  conveyed  by  supplying  theji  is  really  in- 
volved in  the  grammatical  relation  of  the  Hebrew  verbs,  the 
second  of  which  never  means  to  grow  or  sprout,  but  always  to  pass 
or  undergo  a  change.  The  third  verb  is  active  but  may  be  con- 
strued with  an  indefinite  subject,  and  is  then  equivalent  in  mean- 
ing to  a  passive,  he  is  mown  and  tvithcrs.  The  withering  is  not 
here  referred  to  as  the  efi^ect  of  natural  decay  but  of  violent  ex- 
cision. With  the  whole  verse  compare  Ps.  xxxvii.  2.  ciii.  15. 
Job  xiv.  2. 

7.  For  we  fail  in  thine  anger ^  aind  in  thy  icrath  are  ice  af- 
frighted. The  natural  decay  or  violent  interruption  of  man's 
life  is  the  efi"ect  of  Grod's  displeasure.  The  first  verb  means  to 
waste  away,  decay,  wear  out,  cease  to  exist.  Compare  its  use  in  Ps. 
Ixxi.  9.  Ixxiii.  26.  The  other  verb  is  very  inadequately  repre- 
sented by  the  English  troubled.  It  means  shocked,  confounded, 
agitated,  terror-stricken.  See  above,  on  Ps.  ii.  5.  vi.  3,  4  (2,  3.) 
xlviii.  6  (5.)  Ixxviii.  33.  Ixxxiii.  16  ( 15),  and  below,  on  Ps.  civ.  29, 
and  compare  my  note  on  Isai.  Ixv.  23.  It  here  denotes  the 
natural  instinctive  dread  of  death.  There  is  here  a  very  sensible 
progression  in  the  thought.  Thus  far  the  Psalmist  had  insisted 
merely  on  the  frailty  and  brevity  of  human  life  ;  but  now  he 
proceeds  further  and  propounds  the  fearful  doctrine,  that  this 


PSALM   XC.  299 

sorrowful  mortality  is  not  an  accident  but  an  infliction,  tho  direct 
effect  of  the  divine  wrath.  Whatever  instrumental  agencies  may 
be  employed  to  kill  us,  our  real  destroyer  is  the  anger  of  our 
Maker. 


8.  Thoiv  hast  set  our  iniquities  before  thce^  our  secret  (sins)  in 
the  light  of  thy  countenance.  As  man's  mortality  is  the  effect  of 
Go^  wrath,  so  this  wrath  itself  is  the  effect  of  sin.  And  this 
sin  becomes  the  cause  of  death.  See  Gen.  ii.  17,  and  compare 
Rom.  V.  12.  The  verse  before  us  represents  Grod  in  the  act  of 
shortening  man's  life,  and  gives  the  necessary  explanation  of 
what  might  otherwise  have  seemed  at  variance  with  his  infinite 
benevolence.  The  Bible,  as  an  eminent  interpreter  has  well  said, 
throws  the  blame  of  death  entirely  on  man  himself.  When  God 
slays  man,  he  puts  his  sins  before  him,  looks  directly  at  them  ;  not 
only  those  which  are  notorious,  but  those  which  are  concealed  from 
every  eye  but  that  of  omniscience.  See  Jer.  xvi.  17.  Heb.  iv.  14, 
and  compare  Ps.  xix.  15  (14.)  1  Cor.  iv.  4,  5.  Another  reading  in 
the  last  clause,  and  most  probably  the  true  one,  makes  secret  or  con- 
cealed a  singular  and  not  a  plural  form,  our  secret ;  but  the  refer- 
ence is  still  to  sin.  The  word  translated  light  does  not  properly 
denote  the  element  itself,  but  that  from  which  it  is  derived,  a 
luminary^  just  as  we  call  a  candle  or  a  lamp  a  light.  See  above, 
on  Ps.  Ixxiv.  16.  The  precise  sense  seems  to  be,  that  God  holds 
our  sins  to  the  light  of  his  own  countenance,  and  therefore  cannot 
fail  to  see  them. 

9 .  For  all  our  days  are  gone  in  thine  anger ;  we  spend  our 
years  like  a  thought.  The  all  in  the  first  clause  is  emphatic. 
What  he  says  is  true  of  our  whole  life.  Are  gone^  literally, 
turned  away^  as  an  act  preparatory  to  departure.  The  word 
translated  anger .^  though  synonymous,  is  not  identical,  with  either 
of  those  used  above  in  v.  7.  It  occurs,  however,  in  Ps.  vii.  7  (6), 
and  according  to  its  derivation  properly  denotes  an  outbreak  of 


300  PSALM   XC. 

angry  feeling.  Spend,  not  as  a  mere  synonjme  of  pass,  but  in  the 
strong  sense  of  consuming,  wasting,  as  in  Job.  xxxvi.  11  (com- 
pare xxi.  13.)  The  Hebrew  verb  is  the  causative  of  that  trans- 
lated fail  in  v.  7.  The  use  of  years  as  a  parallel  to  days  gives 
the  sentence  a  climacteric  effect.  The  word  translated  thought  is 
elsewhere  applied  to  audible  sound  (Ez.  ii.  10.  Job.  xxxvii.  2), 
but  only  as  the  natural  spontaneous  expression  of  the  thoughts 
and  feelings,  not  to  others  but  one's  self.  See  above,  on  Ps. 
Ixiii.  7  (6.)  Ixxvii.  13  (12.)  By  some  strange  misapprehension 
the  Septuagint  and  Vulgate  make  it  mean  a  spider ,  and  the  Eng- 
lish versions  have  the  singular  periphrasis,  a  tale  that  is  told. 

10.  The  days  of  our  years  !  In  them  (are  contained)  seventy 
years,  and  if  with  strength  eighty  years,  and  their  pride  {is) 
trouble  and  mischief,  for  he  drives  (us)  fast  and  we  fly  away. 
The  parallelism  of  days  and  years  in  the  preceding  verse  suggests 
their  combination  here,  a  combination  used  by  Moses  elsewhere 
in  describing  the  long  lives  of  the  patriarchal  history.  See  Gen. 
XXV.  7.  xlvii.  8,  9.  The  words  may  here  be  taken  simply  as  an 
absolute  nominative,  [as  for)  the  days  of  our  years,  in  them  etc. 
See  above,  on  Ps.  Ixxxix.  3  (2.)  But  it  adds  to  their  signifi- 
gance,  as  well  as  to  the  beauty  of  the  sentence,  to  explain  them 
as  a  kind  of  wondering  exclamation,  as  if  such  a  term  scarcely 
deserved  to  be  computed.  In  them  are  seventy  years,  this  is  what 
they  comprise  or  comprehend,  it  is  to  this  that  they  amount. 
The  life  of  Moses  was  much  longer  (Deut  xxxiv.  7),  but  even  in 
the  history  appears  to  be  recorded  as  a  signal  exception  to  the 
general  rule.  If  with  strength,  if  accompanied  with  strength,  or, 
as  some  prefer  to  construe  it,  if  (the  person  be  endued)  with 
(more  than  usual)  strength.  The  plural  (strengths)  may  be  an 
idiomatic  form  of  speech,  simply  equivalent  to  the  singular,  or  an 
intensive  term  denoting  extraordinary  strength.  See  above,  on 
Ps.  xviii.  51  (50.)  Their  pride,  the  best  part  of  our  days  or 
years,  the  part  in  which  we  are  most  confident  or  most  contented. 


PSALM   XC.  301 

The  words  translated  trouble  and  mischief  are  in  usage  both  applied 
to  suffering  at  the  hands  or  through  the  fault  of  others.  The  com- 
mon  version  of  the  next  verb  (it  is  cut  off)  rests  upon  a  doubtful 
etymology.  In  the  only  other  place  where  the  Hebrew  verb 
certainly  occurs  (Num.  xi.  31),  it  is  applied  to  the  driving  of  the 
quails  by  a  strong  wind  over  the  camp  of  Israel.  It  may  here 
agree  with  God  himself,  or  with  a  subject  undefined,  one  drives 
(us),  which  is  tantamount  to  saying,  we  are  driven.  Fast,  lit- 
erally, (in)  haste  or  hastily.  And,  as  a  necessary  consequence, 
we  fly  before  the  propellent  power. 

1 1 .  Who  knows  the  power  of  thine  anger  and,  according  to  thy 
fear,  thy  wrath  ?  The  separation  of  the  clauses  as  distinct  pro- 
positions makes  the  last  unmeaning.  The  whole  is  one  interro- 
gation, implying  strong  negation,  as  if  he  had  said,  no  one  knows 
the  power  of  thine  anger.  See  above,  on  Ps.  xiv.  4.  liii.  5  (4.) 
The  sense  is  not  that  no  one  can,  but  that  no  one  will  know  it,  as 
he  might  and  ought.  Knows,  literally,  knowing,  i.  e.  habitually. 
See  above,  on  Ps.  i.  6.  The  power  of  thine  anger,  its  degree  and 
the  extent  to  which  it  operates.  According  to  thy  fear,  as  true 
piety  or  reverence  for  God  demands.  Thy  wrath,  the  same  word 
that  is  used  in  the  first  clause  of  v.  9  above. 

12.  To  numher  our  days  thus  make  us  know,  and  we  will  bring 
a  heart  of  wisdom.  The  verb  translated  make  us  knoiv  is  the 
causative  of  that  in  the  preceding  verse,  to  which  there  is  an  ob- 
vious allusion.  It  is  therefore  probable  that  they  were  meant  to 
govern  the  same  object.  ^  Who  knows  the  power  of  thine  anger  P 
'  So  make  us  know  (the  power  of  thine  anger.)'  The  first  words 
of  the  verse  before  us  are  then  not  immediately  dependent  on  the 
phrase  make  (us)  know,  but  merely  indicate  the  end  for  which 
the  knowledge  was  desired.  '  In  order  that  we  may  number  our 
days,  i.  e.  know  and  feel  how  few  they  are,  thus  make  us  know, 
i.  e.  give  us  this  knowledge  of  the  connection  between  God's  wrath 


302  PSALM  XC. 

and  our  own  mortality.'  The  common  version  of  the  last  clause 
i^that  mc  may  apply  oiir  heai'ts  unto  wisdom)  is  forced  and  un- 
graramatical,  without  an  arbitrary  change  of  pointing.  The  only 
admissible  construction  of  the  masoretic  text  is  that  first  given, 
which  may  either  mean,  as  some  of  the  rabbinical  interpreters 
suppose,  '  we  will  bring  into  ourselves  (i.  e.  acquire)  a  heart  of 
wisdom,'  or,  ^  we  will  bring  (as  an  offering  to  thee)  a  heart  of 
wisdom,'  with  allusion  to  Gen.  iv.  3,  4,  where  the  same  verb  is 
absolutely  used  of  Cain  and  Abel's  offerings. 

13.  Return,  Jehovah  !  Hoid  long  (wilt  thou  forsake  us)  .' — 
AtuI  repent  as  to  thy  servants.  To  the  prayer  that  the  people  may 
understand  the  causes  of  God's  wrath  is  now  added  a  prayer  for 
its  removal.  The  loss  of  God's  favour  is,  as  usual,  represented 
as  his  absence.  The  aposiopesis  in  the  question  {how  long  ?)  is 
like  that  in  Ps.  vi.  4  (3.)  xiii.  2  (1.)  This  clause  being  paren- 
thetical, what  follows  is  connected  by  the  copulative  particle  with 
the  imperative  at  the  beginning.  The  meaning  of  the  last  clause 
is,  so  change  thy  dealing  with  thy  servants  as  if  thou  hadst  re- 
pented of  afflicting  them.  The  same  bold  form  of  speech  is  used 
by  Moses  elsewhere.  See  Ex.  xxxii.  12.  Deut.  xxxii.  36,  and 
compare  the  imitations  in  Judg.  ii.  18.  Jer.  xv.  6.  Joel  ii.  13. 
Jon.  iv.  2.  Ps.  cxxxv.  14. 

14.  Satisfy  us,  in  the  morning,  with  thy  mercy,  and  (then)  we 
shall  rejoice  and  he  glad  through  all  our  days.  God's  grace  is  here 
presented  as  the  food  required  for  the  sustenance  of  his  people. 
Satisfy  or  sate  us,  i.  e.  fill  us,  abundantly  supply  us.  In  the. 
morning,  early,  speedily,  perhaps  with  an  allusion  to  the  night  as 
a  common  figure  for  affliction.  See  above,  on  Ps.  v.  4  (3.)  xlvi. 
6  (5.)  xlix.  15  (14.)  lix.  17  (16.)  Ixxxviii.  14  (13.)  The  oblique 
construction  of  the  last  clause,  that  ive  may  rejoice  etc.,  is  really 
involved  in  the  direct  one,  which  is  much  more  pointed  and  em- 
phatic.    In  or  through  all  our  days,  i.  e.  throughout  the  remainder 


PSALM    XC.  303 

of  our  lives.     The  English  idiom  allows  the  suppression  of  the 
particle,  as  in  the  common  version. 

15.  Make  us  glad  according  to  the  days  thou  hast  afflicted  us, 
the  years  we  have  seen  evil.  According  to^  literally,  as  or  like. 
The  meaning  is,  compensate  all  our  sufferings  by  proportionate 
enjoyments.  The  ellipsis  of  the  relative  is  common  in  both  idioms. 
The  English  Bible,  by  supplying  it,  enfeebles  the  expression 
without  making  the  sense  clearer.  Days  and  years,  as  in  v.  9. 
The  plural  forms  in  the  Hebrew  are  unusual  and  borrowed  from 
Deut.  xxxii.  7,  a  Mosaic  feature  of  the  psalm  which  cannot  pos- 
sibly be  reproduced  in  any  version. 

16.  Let  appear  unto  thy  sei'vants  thy  doing,  and  thy  glory  on 
their  sons  (or  children.)  He  prays  that  even  to  the  elder  genera- 
tion there  maybe  vouchsafed  a  token  for  good  (Ps.  Ixxxvi.  17), 
i.  e.  some  assurance  of  the  favours  to  be  actually  bestowed  upon 
their  children.  Thus  understood,  the  use  of  the  two  prepositions, 
to  and  on,  is  not  unmeaning  or  fortuitous.  God's  work  or  doing 
is  the  course  of  his  providential  dealings,  as  in  Ps.  xcii.  5  (4)  be- 
low ;  his  glory  the  manifestation  of  his  divine  perfections  in  ex- 
ternal act.  See  above,  on  Ps.  viii.  6  (5.)  xlv.  4  (3.)  This  was 
to  appear  not  only  to  but  on  the  younger  race,  i.  e.  in  their  own 
experience. 

17.  And  let  the  beauty  of  Jehovah  our  God  he  upon  us,  and  the 
work  of  our  hands  establish  upon  us,  and  the  work  of  our  hands, 
establish  thou  it.  While  the  glory  of  Jehovah  is  expected  to  be 
fully  revealed  only  in  his  dealings  with  the  next  generation,  he  is 
still  besought  to  grant  their  fathers  the  experimental  knowledge 
of  his  beauty,  loveliness,  or  all  that  renders  him  an  object  of  af- 
fection. See  above,  on  Ps.  xxvii.  4.  The  work  of  our  hands  is 
a  favourite  Mosaic  phrase  for  all  that  we  do  or  undertake,  all  our 
affairs  and  interests.     See  Deut.  xiv.  29.  xvi.  15.  xxiv.  19.  xxviii. 


304  PSALM   XCl. 

12.  XXX.  9.  To  establish  or  confirm  it  is  to  prosper  and  succeed 
it,  to  bring  it  to  a  favourable  issue.  The  expression  on  us,  as 
before,  suggests  the  idea  of  an  influence  exerted  and  a  favour 
granted  from  above.  The  yea  of  the  common  version  is  substi- 
tuted for  the  idiomatic  repetition  of  the  copulative  and  in  the 
original. 


PSALM    XCI. 

An  amplification  of  the  theme,  that  God  is  the  dwelling-place 
and  refuge  of  his  people.  This  and  other  points  of  contact  with 
the  Prayer  of  Moses  seem  to  mark  it  as  an  imitation  of  that 
psalm,  and  thereby  account  for  its  position  in  the  Psalter.  The 
most  remarkable  peculiarity  of  form  in  the  psalm  before  us  is  ihe 
frequent  change  and  alternation  of  the  persons.  The  only  divi- 
sion which  can  well  be  made  is  that  into  two  stanzas  or  strophes, 
supposed  to  be  marked  by  the  recurrence  in  v.  9  to  the  theme 
propounded  in  v.  1. 

1.  Sitting  (or  dwelling)  in  the  secret  place  of  the  Most  High,  in 
the  shadow  of  the  Almighty  he  is  lodged.  The  common  version 
seems  to  make  this  an  identical  proposition,  amounting  really  to 
this,  that  he  whom  God  protects  is  protected  by  him.  To  avoid 
this,  some  make  the  whole  verse  a  mere  description  of  the  per- 
son speaking  in  the  next  verse,  and  as  this  seems  to  be  forbidden 
by  the  use  of  the  first  person  there,  they  either  make  an  arbi- 
trary change  of  pointing  ("i?3&i;  for  ^)2'^ ) ,  or  suppose  a  sudden  change 
of  person,  as  in  other  parts  of  this  same  psalm.  Better  than 
either  of  these  constructions  is  a  third,  which  makes  the  parallel 
clauses  of  this  first  verse  descriptive  of  an  ideal  person,  with  whom 
the  speaker  is  then  tacitly  identified.     As  if  he  had  said,  *  happy 


PSALM   XCI.  305 

the  man  wlio  dwells,  etc.,'  and  then  added,  ^  such  is  my  con- 
dition ;  I  can  say,  etc.  'For  the  figure  of  a  secret  place  or  covert, 
see  above,  on  Ps.  xxvii.  5.  xxxi.  21  (20.)  xxxii.  7  ;  for  that  of  a 
shadow,  on  Ps.  xvii.  8.  xxxvi.  8  (7.)  Ivii.  2  (1.)  The  divine 
titles.  Highest  and  Almighty^  suggest  the  reason  of  this  perfect 
safety.  The  latter  is  the  patriarchal  title  mentioned  in  Ex. 
vi.  3,  where  it  is  combined  with  /bi<)  a  more  familiar  name  de- 
noting the  same  attribute.  The  last  verb  is  strictly  a  reflective, 
and  as  such  means  to  take  up  one's  lodgings,  to  domesticate  one's 
self,  implying  a  voluntary  choice  more  clearly  than  the  primitive 
verb,  as  used  above,  in  Ps.  xxv.  13.  xxx.  6  (5.)  xlix.  13  (12.) 

2.  I  will  say  to  Jehovah^  My  refuge  and  my  fortress^  my  God^ 
I  will  trust  in  him.  The  first  verb,  while  it  expresses  purpose  or 
determination,  includes  both  a  present  and  potential  meaning.  / 
can  sayy  I  have  reason  and  a  right  to  say  ;  and  I  do  (habitually) 
say.  In  order  to  avoid  another  change  of  person,  the  common 
version  and  some  others  read  of  the  Lord,  which  is  admissible  but 
needless.  See  above,  on  Ps.  iii.  3  (2.)  Compare  the  other 
figures  here  used  to  denote  divine  protection  with  those  in  Ps. 
xviii.  3  (2)  Ixxi.  7.  In  the  last  clause,  I  will  trust  in  him,  there 
may  seem  to  be  another  sudden  change  of  person ;  but  these 
words  are  really  equivalent  to  a  relative  construction,  in  whom  I 
trusty  and  may  therefore  be  used  even  in  a  direct  address. 

3.  For  lo,  he  will  free  thee  from  the  fowlerh  snare,  from  the 
plague  of  mischiefs.  The  confiding  soul  is  now  addressed  direct- 
ly in  the  tone  of  promise.  The  supposition  of  responsive  choirs 
is  a  gratuitous  refinement.  The/ozt^/er's  snare  is  a  figure  for  in- 
sidious and  complicated  dangers.  See  above,  on  Ps.  xviii.  6  (5), 
and  below,  on  Ps.  cxxiv.  7,  and  compare  2  Tim.  ii,  26.  The  par- 
allelism requires  plague  or  pestilence  to  be  taken  as  a  metaphor, 
no  less  than  snare.  Both  probably  denote  dangers  arising  from 
the  craft  of  wicked  enemies,  to  which  the  word  translated  mis- 


306  PSALM  XCI. 

chiefs  is  peculiarly  appropriate.      See  above,    on  Ps.  v.  10  (9.) 
lii.  4,  9  (2,  1.)  Ivii.  2  (1.) 

4.  With  his  pinion  he  will  cover  thee^  and  undei'  his  umigs  thou 
shaltfind  shelter  ;  shield  and  huclder  {is)  his  truth.  Compare  the 
figure  of  an  eagle,  Deut.  xxxii.  11.  For  the  meaning  of  the  first 
noun,  see  above,  on  Ps.  Ixviii.  14  (13.)  Cover  thce^  literally, 
cover  (or  provide  a  covering)  for  thee.  Find  shelter  or  take  refuge, 
see  above  on  Ps.  ii.  12.  The  word  translated  buckler  is  properly 
a  participle  and  means  surrounding.     See  above,  on  Ps.  xxxv.  2. 

5.  Thou  shall  not  he  afraid  for  the  terror  by  night.,  for  the 
arrow  (that)  flies  by  day.  Shalt  not  fear,  i.  e.  shalt  have  no 
reason  for  alarm.  Terror  by  night,  literally,  of  night,  i.  e.  night- 
ly or  nocturnal  terror.  There  is  no  need  of  restricting  this  ex- 
pression to  any  particular  form  of  danger  or  distress,  since  all  are 
usually  aggravated  by  their  occurrence  in  the  night.  Should 
any  specific  sense  be  put  upon  the  figure  of  an  arrow,  from 
analogy  and  usage,  it  would  be  that  of  human  enmity.  See  above, 
on  Ps.  Iviii.  8  (7.)  The  Hebrew  preposition,  in  both  clauses, 
properly  means /rom,  i.  e.  arising  or  proceeding  from,  occasioned 
by,  in  consequence  of,  something  else. 

6.  For  the  plague  (that)  in  darkness  walks,  for  the  pestilence 
(that)  wastes  at  noon.  Here  the  words  are  to  be  taken  in  their 
proper  sense,  and  not  as  in  v.  3,  where  they  are  figures  for  a 
difierent  kind  of  danger,  or  for  danger  in  the  general. 

7.  There  shall  fall  at  thy  side  a  thousand,  and  a  my?'iad  at  thy 
right  hand  ;  to  thee  it  shall  not  come  nigh.  This  is  equivalent  to 
saying  in  our  idiom,  though  a  thousand  fall,  etc.,  which,  however, 
would  not  be  an  exact  translation,  as  it  substitutes  a  hypothetical 
for  an  afiirmative  proposition.  For  the  double  sense  and  usage  of 
the  word  translated  myriad   lee  above,  on  Ps.  iii.  7  (Q),  and  com- 


PSALM   XCI.  307 

pare  tlie  cognate  form,  Ps.  Ixviii.  18  (17.)  Myriad  represents 
the  original  term  better  than  ten  thousand^  because  it  is  wholly 
different,  in  form  and  etymology,  from  that  translated  thousand. 

8.  Only  with  thine  eyes  shalt  thou  behold^  and  the  recompense  of 
wicked  [men)  see.  The  only  puts  mere  sight  in  opposition  to  ex- 
perience or  participation.  Compare  Deut.  xxxii.  35,  41.  As 
usual  in  such  cases,  it  is  implied  that  the  destruction  of  the  wicked 
and  deliverance  of  the  righteous  will  be  coincident  and  simul- 
taneous.    See  below,  on  Ps.  xcii.  12  (11.) 

9.  For  thou.^  Jehovah^  {art)  my  refuge.  The  Most  High  hast 
thou  made  thy  home  (or  habitation.)  The  construction  adopted 
in  the  English  Bible  is  a  forced  one,  only  assumed  in  order  to 
avoid  the  enallage  or  sudden  change  of  person,  which,  however,  is 
characteristic  of  this  psalm.  Equally  needless  and  objectionable 
is  the  supposition  of  responsive  choirs. 

10.  There  shall  not  happen  to  thee  {any)  evil,  and  a  stroke  shall 
not  approach  into  thy  tent.  The  first  verb  is  a  causative  passive 
and  strictly  means  shall  not  be  suffered  or  allowed  to  happen. 
Evily  i.  e.  natural  evil,  suffering  or  distress.  The  word  trans- 
lated stroke  is  very  commonly  applied  to  God's  strokes  or  afflic- 
tive judgments.  See  above,  on  Ps.  xxxviii.  12  (11.)  xxxix. 
11  (10.)  Into  thy  tent  is  an  expression  apparently  intended  to 
qualify  the  promise,  which  might  otherwise  have  seemed  too  abso- 
lute and  inconsistent  with  the  context  from  which  we  learn  that 
danger  was  to  draw  nigh,  even  to  the  righteous,  but  not  so  as 
actually  to  enter  his  tent,  and  take  up  its  abode  with  him. 

1 1 .  For  his  angels  he  toill  charge  concerning  thee,  to  keep  thee  in 
all  thy  ivays.  The  plural  angels  shows  that  there  is  no  allusion  to  a 
guardian  spirit  attending  the  individual  believer,  but  merely  to  the 
angels  collectively,  as  ministering  spirits,  the  instrumental  agents 


308  PSALM   XCI. 

"of  God's  providential  care  over  his  people.  See  Heb.  i.  14. 
The  promise  here  given  does  not  extend  to  dangers  rashly  incurred 
or  presumptuously  sought,  and  was  therefore  no  justification  of  the 
act  to  which  our  Lord  was  tempted  by  the  devil,  Matth.  iv.  6. 
That  the  mere  omission  of  the  phrase  iii  all  thy  ways  was  a  part 
of  the  temptation,  seems  to  be  a  gratuitous  refinement,  as  our 
Lord  himself  makes  no  such  charge  ;  as  the  first  words  of  the 
sentence  would  of  course  suggest  the  rest ;  and  as  ways,  in  the 
usage  of  the  Psalms,  does  not  mean  ways  of  duty,  but  the  ways 
in  which  a  man  is  led  by  Providence.  Neither  the  tempter's 
argument  nor  our  Lord's  reply  to  it  would  be  at  all  affected  by 
the  introduction  of  the  words  suppressed. 

12.  Upon  (their)  hands  shall  they  bear  thee,  lest  thou  strike 
against  the  stone  thy  foot.  The  dual  form,  denoting  both  hands, 
might  be  regarded  as  emphatic  and  suggestive  of  peculiar  care  ; 
but  the  Hebrew  noun  has  no  other  plural  form  in  common  use. 
A  smooth  path  and  unimpeded  walk  is  a  common  figure  for  pros- 
perity and  safety.     Compare  Prov.  iii.  23. 

13.  On  lion  and  adder  thoiu  shalt  tread ;  thou  shalt  trample 
young  lion  and  dragon.  These  are  commonly  supposed  to  be 
strong  figures,  for  the  two  kinds  of  danger  from  which  men  need 
protection,  open  violence  and  secret  treachery.  The  last  word 
denotes  a  serpent,  as  in  Ex.  vii.  9.  The  specific  meaning  of  the 
parallel  term  is  unimportant.  The  young  lion  (not  the  lion's 
whelp)  is  mentioned  as  peculiarly  fierce  and  greedy.  See  above, 
on  Ps.  xvii,  12.  xxxiv.  11.  xxxv.  17.  From  this  verse  our  Lord 
derived  the  terms  in  which  he  promised  protection  to  his  followers, 
Luke  X.  19. 

14.  For  he  has  set  his  love  upon  me,  and  I  will  rescue  him  ;  I 
ivill  set  him  on  high  because  he  knows  my  name.  The  first  verb  is  a 
very  strong  expression  for  the  warmest  and  most  violent  attach- 


PSALM    XCl.  309 

ment,  corresponding  in  part  with  our  idiomatic  phrase  to  fall  in 
love,  and  followed  by  a  kindred  preposition.  It  seems  to  be  here 
used  to  describe  God  as  an  object  of  supreme  devotion  to  the  true 
believer.  Rescue  him,  cause  him  to  escape.  Set  Mm  on  high, 
i.  e.  beyond  the  reach  of  danger.  See  above,  on  Ps.  xviii. 
3  (2.)  49  (48.)  XX.  2  (1.)  lix.  2(1.)  Ixix.  30  (29.)  Knoivs  my 
name,  has  already  experienced  my  goodness  and  seen  the  evidence 
of  my  perfections.     See  above,  on  Ps.  v.  12  (11.)  ix.  11  (lO.J 

15.  ITe  shall  call  me  and  I  will  answer  him.  With  him  (am)  I 
in  trouble .  I  ivill  deliver  him  and  honour  him.  The  meaning  of 
the  first  clause  is  essentially  the  same  as  if  he  had  said,  when  hz 
calls  I  will  answer,  but  with  much  more  directness  and  force  in 
the  expression.  Calls  me  to  his  aid,  invokes  me,  prays  to  me. 
Answer  him  by  granting  his  request,  the  idea  commonly  conveyed 
by  the  Hebrew  verb  here  used.  See  above,  on  Ps.  iii.  5  f4.) 
The  futures  have  their  proper  sense,  as  this  is  a  direct  and  formal 
promise.  /  will  he  with  him,  would  have  been  expressed  in  the 
same  manner  ;  but  1  am  with  him  is  still  stronger,  for  it  describes 
God  as  already  present  for  the  protection  and  deliverance  of  his 
people.  Deliver  him,  extricate  him  from  his  embarrassments  and 
dangers  ;  and  lest  the  promise  should  be  thought  to  ensure  mere 
safety,  it  is  added,  /  will  honour  him,  procure  for  him  the  respect 
of  others  by  showing  that  I  favour  him  myself. 

16.  {With)  length  of  days  will  I  satisfy  him,  and  will  show 
him  my  salvation.  With  the  first  clause  compare  Ex.  xx.  12. 
Deut.  V.  16.  Ps.  xxiii.  6.  Satisfy  or  satiate,  i.  e.  abundantly 
supply  and  fully  gratify  his  largest  wishes.  With  the  last  clause 
compare  Ps.  1.  23,  where  we  have  the  same  idiomatic  construc- 
tion of  the  verb  to  see  with  the  preposition  in,  meaning  to  be- 
hold with  strong  emotion,  and  especially,  emotion  of  a  pleasur- 
able kind.  For  a  different  application  of  the  same  phrase,  see 
above,  on  Ps.  xxxvii.  34.     In  the  last  three  verses,  God  is  him- 


310  PSALM    XCII. 

self  the    speaker,  although   not   expressly  so    announced.     See 
above,  on  Ps.  xlvi.  11  (10.)  Ixxv.  3,  4  (2,  3.)  Ixxxvii.  4. 


PSALM    XCII. 

1.  A  Psalm.  A  Song.  For  the  Sabbath-Day.  The  second 
title  designates  the  Psalm  as  one  of  praise,  in  strict  conformity  to 
its  contents.  The  immediate  subject  of  the  praise  is  the  exhibi- 
tion of  God's  power  and  wisdom  in  his  providential  dealings  both 
with  the  wicked  and  the  righteous.  As  one  main  design  of 
the  sabbath  was  to  afford  an  opportunity  for  the  admiring  con- 
templation of  God's  works  or  doings,  the  psalm  before  us  was 
peculiarly  appropriate  at  such  a  time,  and  the  third  clause  of  the 
inscription  is  evidently  correct. 

2  (1.)  Good  (is  it)  to  give  thanks  unto  Jehovah.^  and  to  make 
music  to  thy  name^  Most  High  !  The  duty  about  to  be  performed 
is  here  described  as  not  only  right  but  pleasant.  For  the  mean- 
ing of  the  two  verbs,  see  above,  on  Ps.  vii.  18  (17.) 

3  (2.)  To  declare  in  the  morning  thy  mercy.,  and  thy  faithful- 
ness in  the  nights.  The  sentence  is  continued  from  the  preced- 
ing verse,  the  infinitive  with  which  this  opens  being  governed  by  the 
phrase  it  is  good.  In  the  morning.,  taken  by  itself,  implies  eager- 
ness and  promptness,  and  with  the  parallel  phrase  {in  the  nights) 
unremitting  diligence  and  constancy.  See  above,  on  Ps.  xvi.  7. 
xlii.  9  (8.)  Ixxvii.  7  (6.)  Ixxxviii.  14  (13.)  xc.  14  (13.)    Faithful- 


PSALM  XCri.  311 

7iess  in  the  fulfilment  of  promises.     Faithfulness  and  mercy  are 
here  combined  like  truth  and  mercy  in  Ps.  Ixxxix.  15  (14.) 

4  (3.)  On  decachord  and  on  lyre^  on  vieditation  with  a  harp. 
The  first  word  in  Hebrew  means  a  decade,  a  group  or  set  of  ten, 
and  then  an  instrument  of  ten  strings.  See  above,  on  Ps. 
xxxiii.  2.  In  the  last  clause,  by  a  bold  but  intelligible  figure, 
meditation  is  referred  to  as  an  instrument,  precisely  as  the  lyre 
and  harp  are,  the  latter  being  joined  with  it  as  a  mere  accompani- 
ment. 

5  (4.)  For  thou  hast  gladd^ned  me^  Jehovah^  with  thy  work  ; 
in  the  doings  of  thy  hands  I  will  rejoice.  This  verse  introduces 
the  theme  or  subject  of  the  praise  proposed,  to  wit,  the  work  and 
doings  of  the  Lord,  i.  e.  his  providential  dealings.  See  above, 
on  Ps.  xc.  16,  17.  The  last  verb  denotes  properly  the  vocal  ex- 
pression of  an  inward  joy. 

6  (5.)  Hoio  great-'are  thy  doings^  Jehovah^  (how)  exceedingly 
deep  thy  thoughts  !  Thoughts  and  doings  are  correlative  expres- 
sions, signifying  plan  and  execution.  Deep^  not  mysterious,  but 
vast,  immense,  and  inexhaustible,  corresponding  to  great  in  the 
other  clause.  With  this  verse,  compare  Ps.  xl.  6  (5.)  Isai.  Iv. 
9.  Rom.  xi.  23. 

7  (6.)  A  man-hrute  tuill  not  knotv,  and  a  fool  will  not  under- 
stand this.  The  compound  term  at  the  beginning  means  a  man 
who  is  no  better  than  a  brute,  i.  e.  equally  irrational.  See  above, 
on  Ps.  xl.  21  (20.)  Ixxiii.  22,  and  below,  on  Ps.  xciv.  8.  Will 
not.^  cannot,  or  does  not  know.  This^  i.  e.  what  has  just  been  said 
as  to  the  depth  of  Code's  providential  plans  and  purposes, 

8  (6.)  In  the  springhig  up  of  wicked  (men)   like  grass,   and 
(when)  all  the  doers  of  iniquity  blooin,  {it  is)  that  they  may  be  dc.~ 


i 


312  PSALM  XCil. 

strayed  forever.  The  infinitive,  as  well  as  the  future,  indicates 
the  time  of  action.  The  literal  translation  of  the  last  words  is, 
for  them  to  be  destroyed  until  eternity. 

9  (8.)  And  thou  (art)  Most  High  to  eternity^  Jehovah!  This 
brief  but  pregnant  proposition  is  the  centre  of  the  psalm,  and  at 
the  same  time  a  summary  of  its  contents.  The  superlative  ex- 
pression Most  High  is  here  used  to  translate  a  single  Hebrew 
word  which  strictly  means  a  height  or  high-place,  but  here  de- 
notes that  which  holds  the  highest  place  in  the  scale  of  being. 
For  other  applications  of  the  same  word,  see  above,  on  Ps.  vii. 
8  (7.)  X.  5.  xviii.  17  (16.) 

10  (9.)  For  loy  thine  enemies,  Jehovah — for  lo,  thine  enemies  shall 
perish  ;  dispersed  shall  be  all  the  doers  of  iniquity.  Jehovah  must 
be  the  Most  High,  because  his  enemies  not  only  yield  to  him,  but 
perish  in  his  presence.  Here,  as  in  Ps.  Ixxxix.  11,  52  (10,  51), 
the  enemies  of  God  and  of  his  people  are  identified.  The  last 
verb  is  properly  a  reflective,  and  may  be  translated,  they  shall 
scatter  (or  disperse)  themselves,  implying  more  activity  and  eager- 
ness than  the  simple  passive,  shall  be  scattered.  Compare  Job 
iv.  11. 

11  (10.)  Atid  thou  hast  raised,  like  the  unicorn'^s,  my  horn;  I 
am  anointed  with  fresh  oil.  He  now  contrasts  his  own  experience 
with  that  of  his  enemies  and  God's.  With  the  figure  of  the  first 
clause  compare  Ps.  xviii.  3  (2.)  Ixxv.  5,  6,  11  (4,  5, 10.)  Ixxxix. 
18,  25  (17,  24.)  I  am  anointed  or  I  anoint  (my  head),  the  He- 
brew verb  being  elsewhere  always  active.  The  figure  is  borrowed 
from  the  ancient  custom  of  anointing  the  head  on  festive  occa- 
sions. See  above,  on  Ps.  xxiii.  5.  Fresh  oil,  literally,  green, 
i.  e.  verdant,  a  quality  properly  belonging  to  the  tree  being  here 
transferred  to  its  most  valuable  product. 


PSALM    XCTI.  313 

12  (11.)  And  my  eye  has  looked  upon  my  enemies;  of  those 
rising  ujp  against  me,  evil-doers^  my  ears  shall  hear.  The  sense 
is  that  he  sees  and  hears  what  is  become  of  them.  Their  destruc- 
tion is  implied,  though  not  expressed.  The  word  translated 
enemies  occurs  only  here.  According  to  the  most  probable  ety- 
mology it  means  watchers^  liers  in  wait  or  ambush.  Sec  above, 
on  Ps.  xxvii.  11.  liv.  7  (5.)  Ivi.  3  (2.)  lix.  11  (10),  where  a  cog- 
nate form  occurs.  My  insurgents^  or  those  rising  up  against  me, 
expresses  the  accessory  idea  of  rebellion  against  rightful  authority. 
See  above,  on  Ps.  iii.  2  (1.)  liv.  5  (3.)  Ixxxvi.  14.  The  addi- 
tion of  malefactors^  evil-doers,  shows  that  it  is  not  merely  as  his 
enemies,  but  on  account  of  their  transgressions  against  God,  that 
he  expects  his  foes  to  perish. 

13  (12.)  A  righteous  {man)  like  a  palm-tree  shall  sprout^  like  a 
cedar  in  Lebanon  shall  grow.  Some  suppose  an  allusion  to  the 
fact  that  these  trees  thrive  even  in  the  most  unfavourable  situa- 
tions. All  that  it  is  necessary  to  assume,  however,  is  that  as 
trees  in  general  are  natural  and  common  emblems  of  a  prosperous 
existence,  so  the  same  idea  is  conveyed  with  still  more  emphasis 
by  the  noblest  species.  The  supposition  of  a  reference  to  the 
decorations  of  the  temple  is  gratuitous  and  far-fetched. 

14  (13.)  Planted  in  tJie  house  of  Jehovah^  in  the  courts  of  our 
God  they  shall  hloom  (ov  flourish.)  See  above,  on  Ps.  Hi.  10  (8), 
where  the  same  image  is  presented,  in  a  still  more  specific  form, 
the  olive-tree  being  there  particularly  mentioned. 

15  (14.)  Still  shall  they  hear  fruit  in  old  age  ;  fat  and  gre&n 
shall  they  he.  In  old  age,  literally,  in  grey  or  hoary  hair.  Of  the 
epithets  in  the  last  clause  one  properly  denotes  an  animal,  the 
other  a  vegetable  quality.  The  essential  idea  is  that  of  the 
forefjoincr  verse  carried  out  into  detail. 

VOL.    II.  14 


314  PSALM    XCllI. 

16  (15.)  To  declare  that  Jehovah  is  just — my  Rock — and  no 
unrighteousness  in  Him.  See  above,  on  Ps.  xviii.  3  (2),  and 
compare  Deut.  xxxli.  4.  The  epithet  just  denotes  the  essential 
rectitude  of  God^  including  his  veracity  and  faithfulness  to  his 
engagements.  See  above,  on  Ps.  xxv.  8.  My  Rock  may  be 
simply  in  apposition  with  Jehovah,  Jehovah  my  Rock  is  just ,  or  a 
second  predicate,  Jehovah  is  just  (and)  my  Rock. 


PSALM      XC  III. 

The  theme  of  this  psalm  is  God's  superiority  to  all  opposing 
powers  and  the  consequent  safety  of  his  church  and  people. 
There  are  strong  reasons  for  believing  that  it  was  designed,  with 
the  one  before  it,  to  form  a  pair  or  double  psalm.  Besides  those 
drawn  from  the  number  of  verses  and  of  the  divine  names,  this 
whole  psalm  may  be  described  as  an  amplification  of  the  laconic 
dictum  in  Ps.  xcii.  9  (8.)  There  is  nothing  to  determine  its 
precise  date ;  but  there  seem  to  be  expressions  in  it,  which  imply 
the  existence  of  imminent  danger  to  the  theocracy  from  some 
great  hostile  power. 

I  Jehovah  reigns ;  (with)  majesty  he  clothes  himself;  Jehovah 
clothes  himself  with  strength  (and)  ^rd<i  himself ;  also  established 
is  the  world,  it  shall  not  he  moved.  The  first  clause  does  not 
simply  affirm  Jehovah's  sovereignty  as  a  general  truth,  but  an- 
nounces the  fact  that  he  has  just  become  king  or  begun  to  reign, 
i.  e.  manifested  himself  anew  in  his  regal  character.  The  same 
form  of  the  verb  is  used  in  reference  to  the  accession  of  earthly 


PSALM   XCIII.  315 

monarchs,  2  Sam.  xv.  10.  1  Kings  i.  11, 13. 2  Kings  ix.  13.  The 
word  translated  majesty  is  the  one  applied  in  Ps.  Ixxxix.  11  (10) 
to  the  swelling  of  the  sea.  Its  use  here  may  be  intended  to  sug- 
gest the  superiority  of  Grod  to  the  powers  of  this  world.  Clothes 
himself  with^  literally,  puts  on,  wears.  The  other  verb  is  reflec- 
tive in  form.  The  also  introduces  the  consequence  of  this  exalta- 
tion. See  below,  Ps.  xcvi,  10.  xcvii,  1.  xcix.  1,  and  compare 
Isai.  xxiv.  23.  Obad.  21.  Zech.  xiv.  9.  Rev.  xi.  17.  xix.  6. 

2.  Fixed  (w)  thy  throne  of  old ;  from  eternity  (art)  thou. 
Fixcdy  firmly  established,  permanently  settled.  Compare  2  Sam. 
vii.  13,  16.  1  Kings  ii.  45.  Of  old,  literally, /rom  then,  as  in  the 
margin  of  the  English  Bible.  Compare  Prov.  viii.  22.  Isai. 
xlviii.  3.  V.  7.  With  the  last  clause  compare  Ps.  xc.  2,  and  with 
the  whole  verse  Rev.  i.  17. 

3.  The  floods  have  raised,  Jehovah,  the  floods  have  raised  their 
voice  ;  the  floods  will  raise  their  crash,  or  crashing  noise.  The 
last  Hebrew  word  occurs  only  here,  but  its  etymology  is  obvious 
and  perfectly  analogous  to  that  of  waves  or  breakers  in  the  next 
verse.  The  idea  here  conveyed  is  that  of  the  noise  made  by  the 
dashing  of  waves  against  each  other  or  upon  the  shore.  The 
preterite  and  future  forms  include  the  present,  but  suggest  the 
additional  idea  of  what  has  been  heretofore  and  may  be  expected 
to  continue  hereafter.  The  emphatic  repetition  of  the  verb  is 
like  that  in  v,  1,  and  reappears  in  this  whole  series  (Ps.  xci — c) 
as  a  characteristic  feature. 

4.  More  than  the  voices  of  loaters — many — mighty — sea-lillows 
— mighty  in  the  high-place  (is)  Jehovah.  More  than,  literally, 
from,  away  from,  the  particle  by  which  comparison  is  commonly 
expressed  in  Hebrew.  The  common  version  of  the  next  clause, 
mighty  waves  of  the  sea,  is  scarcely  grammatical,  as  the  adjective, 
according  to  analogy  and  usage,  cannot  agree  with  the  noun  fol- 


316  PSALM  XCrif. 

lowing,  but  must  be  in  apposition  with  the  adjective  before  it, 
and  agree  with  the  same  object.  The  word  translated  mighty  cor- 
responds, in  part,  to  our  epithets,  sublime  and  grand.  See  above, 
on  Ps.  viii.  1.  Sea-hillowSj  literally,  brcal:ers  of  the  sea.  Com- 
pare Ps.  xlii.  8  (7.)  Ixxxviii.  8  (7.)  Jon.  ii.  4  (3.)  That  the 
comparison  was  meant  to  be  between  the  noise  of  the  sea  and  that 
of  thunder  considered  as  the  voice  of  Grod,  is  an  admissible  but 
not  a  necessary  supposition.     See  above,  on  Ps.  xxix.  5. 

5.  Thy  testimonies  are  sitre,  very  {sure)  ;  to  thy  house  suits  (or 
is  becoming)  holiness^  Jehovah^  unto  length  of  days.  The  testi- 
monies of  God  are  all  the  provisions  of  his  Law,  as  in  Ps.  xix.  8(7.) 
XXV.  10,  but  with  special  reference,  in  this  as  in  several  other 
cases,  to  its  promises.  See  above,  on  Ps.  Ix.  1.  Ixxx.  1.  The 
verb  here  used  is  a  passive,  meaning  strictly  to  be  founded,  set- 
tled, or  secured.  From  this  clause  is  borrowed  the  form  of  ex- 
pression in  Rev.  xix.  9.  xxi.  5.  xxii.  6.  The  intensive  adverb 
very  or  exceedingly  has  the  same  effect  as  when  in  English  we  use 
an  epithet  and  add  extremely  so  or  very  much  so.  The  verb  trans- 
lated suits  (or  is  becoming)  is  the  root  of  the  adjective  used  in  Ps. 
xxxiii.  1.  Compare  my  note  on  Isai.  Hi.  7.  Holiness  is  by  some 
understood  to  mean  sacredness^  immunity  from  profanation,  and 
of  course  from  violent  intrusion.  vSee  above,  on  Ps.  Ixxiv.  3. 
The  house  of  Grod  is  here  referred  to,  as  the  place  where  he  dwelt 
with  his  people,  and  they  with  him.  To  length  of  daySy  see  Ps. 
xxiii.  6. 


PSALM   XCIV.  317 


PSALM    XCIV. 

This  psalm  may  be  divided  into  two  parts,  in  the  first  of  which 
the  ancient  church  complains  of  Jehovah's  absence  and  apparent 
desertion,  and  of  the  consequent  triumph  of  his  enemies,  vs.  1 — 11, 
while  in  the  second  she  asks  and  confidently  looks  for  his  return 
and  their  destruction,  vs.  12 — 23.  There  is  nothing  to  determine 
the  precise  date  of  the  composition,  much  less  to  restrict  it  to  any 
particular  historical  occasion.  Though  some  things  in  it  seem 
peculiarly  appropriate  to  the  state  of  Judah  on  the  eve  of  the 
Babylonish  conquest,  it  is  so  constructed  as  to  be  a  vehicle  of 
pious  feeling  to  the  church  in  various  emergencies. 

1.  God  of  reve7igeSj  Jehovah^  God  of  revengeSj  shine  forth! 
Some  interpreters,  following  the  ancient  versions,  make  the  last 
Hebrew  word  a  finite  verb,  as  it  certainly  is  in  Deut.  xxxiii.  2. 
Ps.  1.  2.  Ixxx.  2  (1.)  The  meaning  then  is^hehas  shined  or  shines, 
and  the  psalm  opens  with  a  confident  anticipation  of  God's  inter- 
vention, as  in  Ps.  xciii.  1.  xcvii.  1.  xcix.  1.  In  this  case,  how- 
ever, the  tone  of  confidence  does  not  reappear  until  v.  12,  and 
the  imperatives  in  v.  2  make  the  similar  construction  of  the  verb 
in  this  case  much  more  natural,  thouo-h  less  ao-reeable  to  usao-e, 
than  the  other.  The  terms  of  this  verse  are  borrowed  from  Deut. 
xxxii.  35.  xxxiii.  2.  See  above,  on  Ps.  1.  2.  The  plural  form 
{revenges)  denotes  fulness  and  variety.  See  above,  on  Ps.  xviii. 
51  (50. j  This  expression,  with  the  two  divine  names  {El  and 
Jehovah)    recognize   God    as    almighty,    eternal,   self-existent, 


318  PSALM   XCIV. 

bound   by  covenant  to  his   people,  and  alone    entitled  to  take 
vengeance. 

2.  Raise  thyself^  Judge  of  the  Earthy  ret  mm  a  recompense  upon 
the  proud.  The  first  verb  is  equivalent  in  meaning  to  the  more 
familiar  term  arise,  i.  e.  arouse  thyself  from  inactivity,  address 
thyself  to  action.  See  above,  on  Ps.  iii.  8  (7.)  The  specific 
sense,  which  some  interpreters  assume,  '  ascend  the  judgment- 
seat,'  is  not  expressed  by  this  verb,  but  suggested  by  the  context. 
The  word  translated  recompense  strictly  means  the  treatment  of 
one  person  by  another,  to  return  which  is  to  retaliate  or  recom- 
pense it.  See  above,  on  Ps.  vii.  5  (4),  and  compare  Ps.  Ixxix. 
12.  The  use  of  the  particle  upo7i  implies  the  inequality  of  the 
parties  or  the  superiority  of  the  avenger,  from  whom  the  recom- 
pense, as  it  were,  comes  down  upon  the  guilty. 

3.  Hoiv  long  shall  wicked  (jnen),  Jehovah,  how  long  shall  ivicked 
[men)  triumph  ?  The  question,  as  usual  in  such  cases,  implies 
that  they  have  already  triumphed  long  enough  or  too  long,  and 
therefore  really  involves  a  prayer  that  they  may  triumph  no 
longer.  The  interruption  and  resumption  of  the  sentence  is  like 
that  in  V.  1,  and  in  Ps.  xcii.  9  (8.)  xciii.  1,  3. 

4.  (How  long)  shall  they  pour  forth,  utter  insolence,  talk  of 
themselves — all  the  workers  of  iniquity  ?  This  is  usually  taken  as 
an  independent  proposition,  they  pour  forth,  etc.  But  it  seems  a 
more  natural  construction  to  continue  the  interrofiration  from  the 
other  sentence.  Pour  forth  is  a  figure  for  excessive  and  unad- 
vised speech.  See  above,  on  Ps.  lix.  8  (7),  and  compare  Ps. 
xix.  3  (2.)  Utter  in  words,  speak,  talk.  Insolence,  arrogance, 
as  in  Ps.  Ixxv.  6  (5.)  The  last  verb  is  a  reflexive  form  of  the 
verb  (^^J!^)  to  say,  occurring  only  here.  According  to  the  gen- 
eral analogy  of  those  forms,  it  may  mean  to  talk  to  one's  self,  or 


PSALM   XCIV.  319 

of  one's*  self,  or  with  each  other.     The  second  agrees  best  with 
what  is  said  just  before  of  their  insolent  or  arrogant  discourse. 

5.  Thy  peojph^  Jehovah^  they  grind  (or  crush) ^  and  thy  inheri- 
tance they  hu?nble  (or  affiict.)  The  first  verb  means  to  bruise, 
break  in  pieces,  or  reduce  to  powder.  The  people  and  heritage  of 
God  are  synonymous  expressions,  the  people  being  so  called  be- 
cause they  belonged  to  him,  and  were  possessed  by  him,  from 
generation  to  generation.  The  terms  of  this  verse  seem  to  point 
out  foreign  persecutors  or  oppressors  as  the  subject  of  complaint. 

6.  Widow  arid  stranger  tney  kill^  and  orphans  they  murder. 
The  strongest  description  of  injustice  and  violence  is  given  by 
saying,  that  they  not  only  wrong  but  murder  the  very  classes  of 
sufferers,  who  in  the  Law  are  constantly  exhibited  as  objects  of 
compassion.     See  Ex.  xxii.  20 — 23  (21 — 24.)  Deut.  x.  18. 

7.  And  they  say^  Jah  loill  not  see,  and  the  God  of  Jacob  will  not 
attend.  The  same  impious  presumption  is  expressed  in  Ps.  x. 
11,  13.  xiv.  1.  lix.  8  (7.)  The  divine  names  are,  as  usual,  sig- 
nificant. That  the  self-existent  and  eternal  Grod  should  not  see, 
is  a  palpable  absurdity ;  and  scarcely  less  so,  that  the  God  of 
Israel  should  suffer  his  own  people  to  be  slaughtered  without  even 
observing  it.     The  last  verb  means  to  mark,  note,  notice. 

8.  Attend  ye  brutish  among  the  people  ;  and  ye  fools,  when  will 
ye  act  wisely?  See  above,  on  Ps.  Ixxiii.  22.  xcii.  7  (6.)  The 
first  verb  is  the  same  with  that  at  the  end  of  the  preceding  verse. 
It  is  stronger  than  the  English  word  attend,  implying  in  all  cases, 
an  intelligent  attention,  so  that  it  may  be  rendered,  as  it  is  by 
many,  understand.  The  word  translated  brutish  is  a  participle, 
denoting  habitual  conduct  or  a  permanent  condition.  The  ques- 
tion in  the  last  clause  is  a  virtual  exhortation  to  begin  at  once. 
The  verb  in  this  clause  has  its  usual  active  meaning.    See  above, 


320  PSALM    XCIV. 

on  Ps.  ii.  10.  xiv.  2.  xli.  2  (1.)  In  (or  among)  the  j)eople  no 
doubt  means  in  Israel  itself,  as  in  Judg.  v.  9,  where  the  form  of 
expression  is  the  same. 

9.  Shall  the  planter  of  the  ear — %hall  he  not  hearl  Or  the 
former  of  the  eye^  shall  he  not  seel  The  words  transhited_p/«7i^cr 
and  former  are  active  participles,  and  denote  something  con- 
tinually going  on.  The  figure  of  planting  suggests  the  two  ideas 
of  formation  and  insertion.  By  a  similar  figure  we  might  speak 
in  English  of  implanting  the  faculty  or  sense  of  hearing.  Ther 
act  denoted  by  the  parallel  Hebrew  word  is  that  of  shaping, 
moulding.  The  participle  here  used,  when  employed  as  a  noun, 
means  a  _po^^cr.  See  above,  Ps.  ii.  9.  The  peculiar  form  of  the 
translation  of  the  first  clause  is  intended  to  represent  that  of  the 
original,  in  which  the  interrogative  but  not  the  negative  particle 
is  j-epeated.  This  may  be  reckoned  as  another  instance  of  the 
reduplicated  forms  by  which  this  series  of  psalms  is  characterized. 

10.  Shall  the  reprover  of  nations — shall  he  not  chastise — he  that 
teaches  mankind  knotdedgel  The  antithesis  is  not  between  Israel 
and  the  Gentiles,  but  between  whole  nation*  or  all  mankind  and 
individual  ofi"enders.  Reprover^  the  one  reproving  or  accustomed 
to  reprove,  warn,  or  admonish.  See  above,  on  Ps.  ii.  10.  xvi.  7. 
The  parallel  term  is  nearly  synonymous  and  means  to  correct  by 
word  or  deed.  The  structure  of  the  first  clause  is  the  same  as  in 
the  verse  preceding.  In  the  last  clause,  by  an  aposiopesis  not  un- 
common in  the  Hebrew  idiom,  the  parallelism  is  left  to  be  com- 
pleted by  the  reader.  The  full  sense  seems  to  fee,  is  he  who 
teaches  all  mankind  not  competent  to  teach  men  individually  .'' 
He  that  teaches^  literally,  the  {one)  teaching. 

11.  Jehovah  knows  the  thoughts  of  mankind^  that  they  {are) 
vanity.  The  verbal  form  is  still  that  of  a  participle,  knowing^ 
habitually  knowing,  what  they  are  and  what  they  deserve.     Such 


PSALM   XCIV.  321 

knowledge  carries  with  it,  as  a  necessary  consequence.^  condem- 
nation and  punishment.  See  above,  on  Ps.  i.  6.  Thoughts^  pur- 
poses, designs.  See  above,  on  Ps.  xl.  5  (4.)  Instead  of  that^ 
some  give  the  particle  its  usual  sense  of  for^  because^  without  a 
material  change  of  meaning.  The  pronoun  they  seems  in  English 
to  relate  necessarily  to  thoughts  ;  but  in  Hebrew  the  more  natural 
antecedent  is  man  as  a  generic  or  collective  term,  because  the 
pronoun  is  masculine  and  thoughts  feminine ;  because  the  same 
thing  is  predicated,  in  the  same  form,  of  men  themselves,  Ps. 
xxxix.  6,  12  (5,  ]  1)  ;  and  because  this  idea  is  better  suited  to 
the  context  here. 

12.  Happy  the  man  whom  thou  war  nest  ^  Jah^  and  from  thy  law 
teachest  him.  This  is  the  turning  point,  at  which  the  tone  of  the 
composition  becomes  more  encouraging.  The  word  for  7nan  is 
the  one  implying  strength,  and  here  suggesting  the  idea,  that  he 
is  truly  fortunate  whose  strength  arises  from  the  divine  counsel 
and  control.  Warnest  and  wilt  warn,  or  admonish,  the  same 
verb  that  occurs  in  the  first  clause  of  v.  10.  From  thy  laio  may  be 
partitively  understood,  as  meaning  something  of  thy  law,  a  part  or 
portion  of  it.  But  it  more  probably  means  out  of^from^  thy  law, 
as  the  source  of  consolation  and  instruction.  See  above,  on  Ps. 
xxii.  26  (25.) 

13.  To  give  him  rest  from  days  of  evil,  until  a  pit  be  digged 
for  the  wicked.  Compare  Ps.  xlix.  6  (5.)  cxii.  8.  The  first 
verb  is  a  causative,  to  make  him  rest.  From  days  of  evil  does  not 
mean  merely  after  them,  but  so  as  to  escape  them.  The  last 
clause  ensures  the  safety  of  the  righteous  even  during  the  pros- 
perity and  triumph  of  the  wicked. 

14.  For  Jehovah  loill  not  forsake  his  people,  and  his  inheritance 
he  will  not  leave.  The  reason  why  they  are  happy  who  confide  in 
and  obey  the  divine  instructions  is  that  God  can  never  utterly  for- 

14* 


322  PSALM    XCIV. 

sake  those  who  thus  trust  him,  although  he  may  leave  them  for  a 
time  when  they  leave  him.  See  Deut.  xxxii.  15.  Judg.  vi.  13. 
Tsai.  ii.  6. 

15.  For  unto  righteousness  shall  judgment  turn^  and  after  it 
(shall  go)  all  the  wpright  in  heart.  The  apparent  disturbance  of 
the  divine  administration  is  to  cease,  and  justice  to  return  to  its 
accustomed  channels.  In  the  last  clause  the  righteous  are  de- 
scribed as  following  in  its  train  or  attending  its  triumphal  march. 

16.  Who  will  arise  for  me  with  evil-doers  ?  Who  will  stand  up 
for  me  with  workers  of  iiiiquity?  Arise,  address  himself  to  ac- 
tion. See  above,  on  Ps.  iii.  8  (7.)  For  me,  for  my  support  in 
my  defence.  With,  in  conflict  or  contention  with.  Stand  up, 
take  a  stand,  assume  a  position.  See  above,  on  Ps.  ii.  2.  Fvil- 
doers,  as  in  Ps.  xcii.  12  (H.)  Workers  of  iniquity,  as  in  v.  4 
above.  The  interrogation  in  this  verse  prepares  the  way  for  the 
expression  of  confidence  in  that  which  follows. 

17.  Unless  Jehovah  {were)  a  help  for  me,  soon  would  my  soul 
inhabit  silence.  The  phrase  a  help  for  me  occurs  above,  Ps. 
Ixiii.  8  (7),  and  a  similar  one,  Ps.  xliv.  27  (26.)  For  the  mean- 
ing of  the  phrase  translated  soon,  see  above,  on  Ps.  ii.  12.  Ixxxi. 
15  (14.)  To  dwell  in  (or  inhabit)  silence  is  to  be  constantly  sur- 
rounded by  the  silence  of  the  grave  or  of  death.  See  above,  Ps. 
xxxi.  18  (17),  and  below,  Ps.  cxv.  17. 

18.  If  I  say,  My  foot  slips,  thy  mercy,  oh  Jehovah,  holds  me  up. 
If  at  any  time  my  hope  of  safety  from  the  Lord's  protection  yields 
to  fear,  his  grace  sustains  and  reinvigorates  it.  The  preterites 
in  the  Hebrew  of  the  first  clause  imply  that  such  lapses  or  temp- 
tations have  occurred  in  his  experience,  when  his  foot  seemed  to 
have  swerved  or  slipped  already ;  while  the  future  at  the  close 


PSALM   XCIV.  323 

represents  the  act  of  sustentation  as  one  which  he  expects  to  be 
continued  or  renewed  hereafter. 

19.  In  the  multitude  of  my  cares  within  me^  thy  comforts  cheer 
my  soul.  The  second  noun,  which  is  of  rare  occurrence,  does  not 
mean  thoughts  in  general,  but  uneasy,  anxious  thoughts,  sohci- 
tudes,  or  cares.  The  addition  of  within  me  renders  still  more 
prominent  the  idea  that  it  was  not  mere  external  troubles  that  dis- 
turbed his  peace.  Thy  comforts,  the  consolations  of  thy  word. 
See  above,  on  v.  13.  Cheer  or  shall  cheer,  gladden,  or  exhilarate. 
My  soul  not  only  completes  the  parallelism,  but  suggests  the  idea 
of  a  cordial  genuine  exhilaration.     See  above,  on  Ps.  iii.  3  (2.) 

20.  Shall  the  throne  of  iniquity  have  fellowship  with  thee,  which 
frameth  mischief  by  a  laio.  This,  which  is  the  version  in  the 
English  Bible,  yields  a  good  sense,  and  the  one  preferred  by  some 
of  the  best  interpreters.  Others  explain  the  last  clause,  framing 
mischief  against  laio.  In  either  C2ise,  framing  means  contriving, 
plotting.  The  first  verb  in  Hebrew  is  supposed  by  some  to  be  a 
passive  form,  shall  it  he  associated  or  allied  (with)  thee,  the  con- 
nective particle  being  omitted  by  a  common  poetic  license,  for 
another  instance  of  which  see  above,  Ps-  v.  5  (4.)  Others  ex- 
plain it  as  an  active  verb  corresponding  with  the  dubious  Eng- 
lish verb  to  fellowship  a  person.  Iniqidty,  or  more  exactly,  crimes. 
See  above,  on  Ps.  v.  10  (9.)  xxxviii.  13  (12.)  Iii.  4,  9  (2,  7.) 
Iv.  12  (11.)  Ivii.  2  (l.)xci.  3.  Both  this  word  and  its  parallel 
translated  mischief  are  applied  in  usage  to  the  sufi'erings  brought 
upon  one  person  by  the  misconduct  of  another.  With  respect  to 
the  second  term  (b?95),  see  above,  on  Ps.  vii.  17  (16.) 

21.  They  crowd  upon  the  soul  of  the  righteous,  and  innocent 
blood  they  condemn.  The  first  verb  means  to  rush  in  crowds  or 
troops,  and  may  therefore  be  expressed  in  English  by  the  verbs, 
to  cr&wdy  to  troop.    Condemn,  literally,  make  guilty,  i.  e.  recognize 


324  PSALM    XCIV. 

and  treat  as  such.     The  futures,  as  usual,  suggest  the  probable 
continuance  of  the  evil  in  question. 

22.  And  (yet)  Jehovah  has  been  to  me  for  a  high-place,  and  my 
God  for  the  rock  of  my  refuge.  Our  idiom  would  require  but  at 
the  beginning  of  this  sentence.  The  verb  to  be  followed  by  for, 
is  sometimes  used  in  Hebrew  to  express  the  meaning  of  our  verb 
become,  which  may  here  be  considered  as  at  least  included.  A 
high-place,  beyond  the  reach  of  danger.  My  rock  of  refuge,  the 
rock  where  I  take  refuge  from  my  enemies.  See  above,  on  Ps. 
ix.  10  (9.)  xviii.  3  (2.)  xlvi.  8,  12  (1,  11.)  xlviii.  4  (3.)  lix.  10, 
18  (9,  17.) 

23.  And  he  returns  upon  them  their  iniquity,  and  in  their  wicked- 
niess  he  will  destroy  them,  (yes)  destroy  them  will  Jehovah  our  God. 
The  first  verb  denotes  retaliation  or  requital.  The  preposition 
upon  suggests  the  idea  of  infliction  by  a  superior  power.  In- 
iquity  expresses  their  misconduct  towards  others,  wicked'iiess  the 
general  depravity  which  prompted  it.  In  their  ivickedness,  i.  e.  in 
the  midst  of  it,  and  by  implication  on  account  of  it.  The  verb 
destroy  is  the  one  used  in  Ps.  liv.  7  (5.)  Ixix.  5  (4.)  ci.  5.  The 
repetition  of  the  last  verb  with  its  object  is  like  that  in  Ps.  xc.  17. 
Compare  Ps.  xcii.  8  (7.)  xciii.  4.  xciv.  1.  The  force  of  this 
emphatic  repetition  may  be  partially  secured  in  English  by  a  par- 
ticle of  affirmation,  yea  or  yes. 


PSALM    XCV.  325 


PSALM     XCV. 

This  psalm  contains,  first,  an  exhortation  from  the  Psalmist  to 
praise  Grod  as  the  creator  and  the  sovereign  of  the  earth,  vs.  1 — 8, 
and  then,  a  warning  from  God  himself  to  his  people  not  to  imitate 
the  ohstinate  unbelief  of  their  fathers  in  the  wilderness,  vs.  9 — 11. 
The  psalm  is  quoted  in  the  New  Testament  (Heb.  iv.  7)  as  what 
God  said  in  David,  which  may  either  mean  the  Book  of  Psalms, 
so  called  from  its  chief  author,  or  this  particular  psalm,  as  actually- 
written  by  him.  The  latter  supposition,  although  not  necessary, 
is  entirely  admissible,  because,  however  suitable  the  psalm  may 
seem  to  particular  junctures  long  posterior  to  David,  the  very 
generality  of  its  expressions  makes  it  probable  that  it  was  not 
composed  in  the  midst  of  the  events,  but  long  beforehand. 

1.  Come,  let  us  sing  unto  Jehovah,  let  us  shout  unto  the  rock  of 
our  salvation.  The  first  verb  properly  means  go,  but  is  constantly 
used  like  co7)ie  in  other  languages,  as  a  formula  of  invitation,  in 
summoning  others  to  participate  in  some  act  of  the  speaker.  The 
two  verbs  in  this  verse  are  those  commonly  applied  to  the  vocal 
expression  of  joy  and  triumph.  The  rock  of  our  salvation,  the 
strong  ground  of  our  confidence,  the  basis  upon  which  our  hope 
of  safety  rests.  See  above,  on  Ps.  xviii.  3  (2j,  and  compare  Ps. 
Ixii.  8  (7.)  xcii.  16  (15.)  xciv.  22. 

2.  Let  us  come  before  his  face  with  thanksgiving,  and  in  songs 
let  us  shout  unto  him.  The  first  verb  is  here  used  in  its  primary 
and  proper  sense.      See  above,  on  Ps.  xvii.  13.     That  of  sur- 


326  PSALM  XCV. 

prising,  or  taking  by  surprise,  upon  which  some  interpreters  in- 
sist, is  neither  intelligible  in  itself,  nor  suited  to  the  context,  nor 
justified  by  usage.  To  shout  in  songs  is  to  sing  aloud  and  with 
a  voice  of  triumph. 

3.  For  a  great  God  (is)  Jehovah^  and  a  great  King  above  all 
gods.  This  is  not  inconsistent  with  the  doctrine  elsewhere  taught, 
that  other  gods  have  no  real  existence.  See  below,  Ps.  xcvi. 
4,  5,  where  both  truths  are  asserted  together.  The  very  name 
of  God  used  in  the  first  clause  is  expressive  of  omnipotence. 

4.  In  u-hose  hand  are  the  dejpths  of  the  earth  and  the  strength  of 
the  hills  (belongs)  to  him.  God's  possession  of  the  whole  earth  is 
so  asserted  as  to  leave  no  room  for  other  gods.  The  word  trans- 
lated depths  means,  according  to  its  etymology,  places  to  be 
searched  into,  i.  e.  requiring  search  to  find  them,  inmost  recesses. 
The  word  translated  strength  is  plural  in  Hebrew,  and  seems 
properly  to  mean  fatiguing  exertions,  from  which  some  derive  the 
idea  of  strength,  others  that  of  extreme  height,  which  can  only 
be  reached  by  exhausting  effort. 

5.  To  whom  (belongs)  the  sea,  and  he  made  it,  and  the  dry  land 
his  hands  did  form.  The  land  and  water  are  here  put  together, 
as  the  depths  and  heights  are  in  v.  4,  to  describe  the  earth  in  its 
whole  extent  as  subject  to  Jehovah,  by  virtue  of  his  right  as 
its  creator. 

6.  Come.)  let  us  how  down  and  lend.,  let  us  kneel  before  Jehovah 
our  Maker.  The  come  at  the  beginning  of  this  verse  is  not  a  mere 
particle  of  exhortation,  as  in  v.  1,  but  an  invitation  to  God's 
presence.  The  Hebrew  verb  is  one  that  strictly  means  to  come, 
and  sometimes  to  enter.  See  above,  on  Ps.  Ixxi.  16.  This  verse 
requires  the  external  indication  of  devout  emotion,  and  not  the 


PSALM  XCV.  327 

mere  internal  feeling,  althougli  the  latter  is  the  most  essential,  as 
appears  from  what  follows. 

7.  For  He  (is)  our  God^  and  wc  (are)  the  jpeople  of  his  pasture, 
and  the  sheep  of  his  hand,  to-day,  if  to  his  voice  ye  will  hearken. 
The  people  of  his  pasture  are  those  fed  and  nurtured  by  him. 
The  sheep  of  his  hand  are  those  led  and  guarded  by  him.  See 
above,  on  Ps.  xxiii.  3,  4.  Ixxiv.  1.  Ixxx.  13  (12.)  We  not  only 
have  been  so,  but  are  so  now,  to-day,  provided  we  obey  him. 
The  last  clause  contains  the  condition  of  the  first,  precisely  as  in 
Ps.  Ixxxi.  9  (8.)  In  both  cases  this  construction  is  more  natural 
and  satisfactory  than  either  of  the  others  among  which  interpre- 
ters have  been  divided ;  some  making  if  an  optative  particle, 
*if  ye  would  only  hear  !' — some  supplying  an  apodosis,  as  in  Ex. 
xxiii.  21, 22,  to  which  there  seems  to  be  an  obvious  allusion ; — some 
continuing  the  sentence  into  the  next  verse,  which  is  forbidden  by 
the  change  of  person  there.  This  last  construction  is  adopted  in 
the  Septuagint,  as  quoted  in  Heb.  iii.  9  ;  but  this  decides  no- 
thing as  to  the  Hebrew  syntax.  To  hear  (or  hearken  to)  God's 
voice  is  a  common  Hebrew  phrase  for  obeying  his  commands. 

8.  Harden  not  your  heart  like  Meribah,  like  the  day  of  Massah 
in  the  wilderness.  Be  not  wilfully  and  obstinately  insensible. 
Your  heart,  in  the  singular  number,  because  the  people  are  ad- 
dressed as  an  ideal  person.  Like  Meribah,  i.  e.  as  your  fathers 
did  at  Meribah.  Like  the  day  of  Massah,  as  they  did  at  that 
period  of  your  national  history  associated  with  the  name  of 
Massah.  The  reference  is  to  Ex.  xvii.  7.  The  incident  there  re- 
corded is  here  specified,  for  the  sake  of  the  significant  names  given 
to  the  place,  Meribah  (strife)  and  Massah  (temptation.)  Grod 
himself  is  here  abruptly  introduced  as  speaking.  See  above,  on 
Ps.  xlvi.  11  (10.)  Ixxv.  3,  4  (2,  3.)  Ixxxvii.  4.  xci.  14. 

9.  When  (or  where)  your  fathers   tempted  me;  they  proved  me 


328  PSALM  XCV. 

(and)  also  saw  my  work.  The  first  word  in  Hebrew  is  the  rela- 
tive pronoun,  lohich  for  in  wkich^  as  in  Ps.  Ixxxiv.  4  (3.)  This 
may  either  mean  in  which  place  (where),  or  at  which  time  (when), 
more  probably  the  former,  as  the  preceding  verse  is  full  of  local 
liouns.  Tempted  me,  see  above,  on  Ps.  Ixxviii.  18,  41,  Proved 
me,  put  me  to  the  proof  of  my  existence,  presence,  and  power, 
by  requiring  me  to  work,  i.  e.  to  act  in  an  extraordinary  manner. 
And  this  desire,  unreasonable  as  it  was,  1  gratified.  They  not 
only  demanded  but  they  likewise  (fia)  saw  my  work,  i.  e.  what  I 
could  do.  Some  restrict  these  last  words  to  the  previous  dis- 
plays of  God's  almighty  power,  especially  the  plagues  of  Egypt. 
'  They  proved  me,  or  put  me  to  the  proof,  although  they  had  seen 
my  work.'  But  neither  the  sense  thus  put  upon  the  likewise,  nor 
the  pluperfect  meaning  of  the  verb,  should  be  assumed  without  a 
greater  necessity  than  here  exists. 

10.  Forty  years  I  am  vexed  with  a  (wicked)  generation,  and 
say,  A  people  of  wanderers  in  heart  (are)  they,  and  they  do  not 
know  wy  ways.  The  first  verb  strictly  means  to  be  sick  of,  or 
disgusted  with,  a  thing  or  person.  The  future  form  expresses 
more  distinctly  the  idea  of  protracted  trial  and  annoyance.  A 
generation,  or  contemporary  race,  as  distinguished  from  mere 
individuals.  This  expression  is  the  more  appropriate  because 
the  threatening  was  fulfilled,  with  scarcely  an  exception,  in  the 
whole  generation  that  came  out  of  Egypt.  The  qualifying  epi- 
thet supplied  in  the  translation  is  derived  from  Deut.  1.  35 
(compare  Deut.  ii.  14.)  I  say  or  said,  i.  e.  I  had  occasion  or 
good  cause  to  say,  T  could  have  said  with  truth,  or  I  was  com- 
pelled to  say.  The  next  clause  contains  an  allusion  to  their  two- 
fold wandering  or  error.  They  were  not  only  wanderers  in  body 
but  in  heart,  i.  e.  they  erred  from  the  path  of  duty,  truth,  and 
safety.  This  allusion  seems  to  be  continued  in  the  last  clause. 
They  were  not  more  bewildered  in  the  mazes  of  the  trackless 
waste,  than  ignorant  of  God's  ways,  i.  e.  of  the  meaning  and  de- 


PSALM    XCV.  329 

sign  of  his  providential  dealings  with  them.     Compare  Dent, 
xxix.  3. 

1 1 .  Unto  whom  I  sivare  in  my  wrath,  If  they  shall  come  into 
my  rest  (or  resting-place.)  Here  again  the  first  word  is  a  relative 
pronoun,  and  may  either  be  a  dative,  as  in  the  common  version  of 
the  first  clause  above  given  ;  or  an  adverb  of  time  or  place  {when 
or  lohere)  as  in  v.  9  above ;  or  a  conjunction  {so  that)  as  the  latest 
interpreters  prefer.  The  conditional  clause,  with  which  the 
sentence  closes,  is  the  strongest  form  of  negation,  being  that  em- 
ployed in  the  most  solemn  oaths.  See  above,  on  Ps.  Ixxxix. 
36  (35.)  It  is  here  equivalent  to  saying,  they  shall  not  come,  etc. 
The  form  of  speech  is  that  actually  used  in  the  original  threat- 
ening, as  recorded  by  Moses,  Num.  xiv.  23,  30.  Deut  i.  35. 
The  word  for  rest  is  not  an  abstract  but  a  local  term  as  indicated 
by  its  form.  It  is  here  applied  to  the  Promised  Land,  as  in  Deut. 
xii.  9.  There  is  something  unusual  and  abrupt  in  the  conclusion 
of  this  psalm,  without  any  cheering  prospect  to  relieve  the 
threatening.  This  may  be  best  explained  by  assuming,  that  it 
was  not  meant  to  stand  alone,  but  to  form  one  of  a  series. 


PSALM    XCVI. 

A  JOYOUS  celebration  of  the  universal  spread  of  the  true  reli- 
gion and  conversion  of  the  G-entiles.  The  structure  of  the  psalm 
is  perfectly  simple,  and  all  attempts  at  artificial  subdivision  and 
arrangement  are  either  wholly  arbitrary  or  founded  upon  dubious 
hypotheses.     The  marked  resemblance  of  the  diction  to  that  of 


330  PSALM   XCVI. 

• 
Isaiah  in  his  later  prophecies,  has  been  thought  to  fix  the  date  of  the 

composition  as  posterior  to  that  Prophet.  This  seems  indeed  to  be 
forbidden  by  the  fact  that  in  1  Chr.  xvi,  as  commonly  interpreted, 
this  psalm,  with  portions  of  others,  is  said  to  have  been  sung  at 
the  dedication  of  the  tabernacle  on  Mount  Zion  in  the  time  of 
David.  But  according  to  Hengstenberg,  the  true  sense  of  that 
passage  is,  that  David  instituted  the  musical  service  of  the  sanc- 
tuary, of  which  samples  are  then  given,  taken  not  from  the  most 
ancient  psalms,  but  from  those  most  familiar  to  the  people  when 
the  history  was  written.  See  below,  the  prefatory  note  to  Ps.  cv 
and  cvi.  The  psalm  before  us  seems  to  form  a  pair  or  double 
psalm  with  that  preceding,  the  Jews  and  Grentiles  being  then 
successively  addressed,  as  in  Isai.  ii.  3 — 5,  but  in  an  inverted  order. 

1 .  Sing  unto  Jehovah  a  new  song  ;  sing  unto  Jehovah  all  the 
earth.  A  new  song  implies  fresh  occasion  to  praise  God,  not 
for  the  mere  repetition  of  his  former  favours,  but  for  some  new 
dispensation  of  his  grace.  See  above,  on  Ps.  xxxiii.  3.  xl.  3  (2.) 
The  one  here  meant  is  the  extension  of  his  favour  to  the  nations, 
who  are  therefore  summoned  in  the  last  clause  to  celebrate  his 
praise  themselves.     Compare  Isai.  xlii.  10.  Rev.  v.  9,  10. 

2.  Sing  unto  Jehovah^  bless  his  name^  'proclaim  from  day  to  day 
his  salvation.  To  bless  his  name  is  to  praise  him  for  the  mani- 
festation of  his  attributes.  The  verb  translated  proclaim  is  con- 
stantly applied  to  joyful  tidings.  See  above,  on  Ps.  xl.  10  (9.) 
Ixviii.  12  (11),  and  compare  Isai.  Ix.  9.  Hi.  7.  Ix.  6.  The  phrase 
from  day  to  day  implies  that  the  occasion  of  the  praise  required 
is  not  a  transient  one  but  permanent  and  perpetual.  His  salva- 
tion^ that  which  he  has  wrought,  provided,  and  revealed,  not  for 
the  Jews  only  but  for  the  Grentiles  also.  With  this  and  the  pre- 
ceding verse  compare  1  Chr.  xvi.  23. 

3.  Recount  among  the  nations  his  glory  ^  among  all  the  peoples  his 


PSALM   XCVI.  331 

wonders.  The  use  of  glory^  to  denote  the  special  inanifestation 
of  God's  attributes,  is  a  characteristic  feature  of  Isaiah's  later  pro- 
phecies. To  preclude  all  doubt  as  to  the  extent  of  the  invitation, 
the  ambiguous  expression  all  the  earth.,  in  v.  1,  is  here  explained 
to  mean  the  nations.,  and  then  still  more  absolutely  all  the  peoples. 
The  only  variation  of  the  parallel  passage  (1  Chr.  xvi.  24)  is  the 
insertion  of  the  objective  particle  (fi^t)  in  the  first  clause. 

4.  For  great  (is)  Jehovah  and  to  he  praised  exceedingly  ;  to  he 
feared  {is)  He  above  all  Gods.  He  is  not  a  mere  local  deity,  as 
the  heathen  were  disposed  to  imagine,  even  in  reference  to  their 
own  divinities.  With  this  verse  compare  Ps.  xlvii.  3  (2.)  xlviii. 
2  (1.)  Ixxvii.  14  (13.)  Ixxxvi.  8.  xcv.  3.  xcvii.  8.  xcix.  2. 

5.  For  all  the  gods  of  the  nations  are  nothings.,  and  Jehovah 
the  heavens  did  make.  Nothings.,  nonentities,  a  favourite  descrip- 
tion of  idols  in  Isaiah's  later  prophecies.  See  e.  g.  Isai.  xli.  24, 
and  compare  Lev.  xix.  4.  xxvi.  1.  1  Cor.  viii.  4 — 6.  x.  19.  A 
less  probable  etymology  of  the  Hebrew  word  makes  it  a  diminu- 
tive of  (b5<)  El.,  analogous  to  godlings  as  an  expression  of  contempt. 
The  contrast  intended  is  extreme  and  absolute.  He  called  the 
world  into  existence  ;  they  do  not  even  exist  themselves.  See 
above,  Ps.  xcv.  4. 


") 


6.  Honour  and  majesty  {are)  hefore  him.,  strength  and  heauty 
in  his  holy-place.  The  first  combination  occurs  above,  Ps.  xlv. 
4  (3.)  Before  him.,  as  his  constant  attendants  or  forerunners. 
Beauty.,  all  that  is  lovely  and  admirable.  See  above,  on  Ps. 
Ixxi.  8.  His  holy  place.,  his  earthly  residence,  regarded  as  a 
radiating  centre  even  to  the  Glentiles  ;  or  the  place  where  Grod 
reveals  himself,  whatever  it  may  be. 

7.  Give  to  Jehovah.,  ye  families  of  nations.,  give  to  Jehovah  glory 
and  strength.     Compare  Ps.  xxix.  1.     Here,  as  there,  to  give  is 


332  PSALM   XCVI. 

to  ascribe  or  recognize  as  belonging  to  him.  The  expression 
families  of  nations  is  Mosaic.  See  Gen.  xii.  3.  The  parallel  pas- 
sage (1  Chr.  xvi.  27)  has,  strength  and  joy  (are)  in  Ids  place. 

8.  Give  unto  Jehovah  the  glory  of  his  name  ;  take  an  offering 
and  come  to  his  courts.  With  the  first  clause  compare  Ps.  xxix. 
2.  The  verb  translated  take  includes  the  ideas  of  taking  up  and 
carrying.  See  above,  on  Ps.  Ixviii.  30  (29.)  Ixxii.  10.  Ixxvi.  12, 
and  compare  2  Sam.  viii.  2.  The  word  offering  is  the  one  used 
to  denote  the  bloodless  or  vegetable  oblation  of  the  Mosaic  ritual. 
His  courts^  see  above,  on  Ps.  Ixv.  5  (4.)  Ixxxiv.  3  (2.)  xcii.  14  (13.) 
The  parallel  passage  (1  Chr.  xvi.  29)  has  before  him. 

9.  Bow  down  to  Jehovah  in  beauty  of  holiness ;  tremble  before 
hwiy  all  the  earth !  The  first  verb  denotes  the  act  of  bowing  to 
the  ground,  as  practised  in  the  East.  For  the  meaning  of  the 
next  phrase,  beauty  of  holiness^  see  above,  on  Ps.  xxix.  2,  from 
which  place  it  is  borrowed  here.  The  last  clause  enjoins  the 
reverential  awe  due  to  the  exhibition  of  the  divine  majesty.  Com- 
pare Ps.  ii.  11.  The  plural  form  of  the  verb  {tremble  ye)  shows 
that  the  earth  is  put  for  its  inhabitants.  Before  him^  literally, 
from  his  face.  The  parallel  passage  (1  Chr.  xvi.  30)  has  a  double 
preposition,  a  Hebrew  idiom  which  cannot  be  reproduced  in  Eng- 
lish, and  which  does  not  in  the  least  affect  the  sense.  We  also 
find  there  added  to  the  verse  before  us  the  middle  clause  or  mem- 
ber of  the  next  verse. 

10.  Say  ye  among  the  n/itions^  Jehovah  reigns  ;  likewise  fixed 
is  the  world  J  it  shall  not  be  moved  ;  He  will  judge  the  peoples  in 
rectitude.  The  object  of  address  can  only  be  the  nations  them- 
selves, as  in  the  foregoing  context.  They  are  therefore  summoned 
to  announce  the  joyful  news  to  one  another.  Jehovah  reigns,  has 
begun  to  reign,  i.  e.  visibly.  See  above,  on  Ps.  xciii.  1,  and  com- 
pare Isai.  xxiv.  23.  Hi.  7.     As  in  Ps.  xciii.  1,  the  conservation 


PSALM    XCVI.  333 

of  the  world  is  ascribed  to  God's  power,  so  here  to  his  justice. 
Compare  Ps.  Ixxv.  4  (3.)  He  will  judge  the  nations :  see  above, 
on  Ps.  vii.  9  (8.)  Ixxii.  2,  4,  and  compare  Isai.  xi.  4.  I71  equities^ 
see  above,  on  Ps.  Ixxv.  3  (2.)  It  may  here  mean  impartiality , 
without  distinction  between  Jew  and  Gentile.  This  last  clause 
is  omitted  in  the  parallel  passage  (1  Chr  xvi.  31)  which  also 
has  instead  of  say  ye,  they  shall  say^  and  joins  it  to  what  is  here 
the  next  verse. 

1 1 .  Let  the  heavens  rejoice  and  the  earth  exult ;  let  the  sea  roar 
and  its  fulness.  The  optative  form  of  the  second  verb  deter- 
mines the  meaning  of  the  other  futures,  which,  however,  really 
include  a  prediction  or,  what  here  amounts  to  the  same  thing,  a 
confident  anticipation.  Its  fulness ^  that  which  fills  it,  its  contents. 
This  verse  does  not  necessarily  imply  a  participation  of  inferior 
creatures  in  God's  favour  to  his  people  (Eom.  viii.  21),  but 
may  be  understood  as  a  strong  poetical  description  of  events  so 
joyous  that  even  the  inanimate  creation  breaks  forth  into  singing. 
Compare  Isai.  xliv.  23.  Iv.  12.  The  verb  translated  roar  is  a 
cognate  form  of  that  which  means  to  thunder^  Ps.  xxix.  3. 

12.  Let  the  field  exult  and  all  that  (is)  in  it ;  then  shall  sing 
for  joy  all  the  trees  of  the  wood  (or  forest.)  The  strict  sense 
of  the  future,  which  was  latent  in  the  preceding  verse,  here,  by  a 
beautiful  transition,  reasserts  itself.  See  below,  on  Ps.  cxxvi.  2, 
and  compare  Isai.  xxxv.  5,  6.  The  field  is  the  cultivated  and 
productive  portion  of  the  earth.  All  that  is  in  it^  with  particular 
reference  to  its  productions.  Sing  for  joy  is  the  translation  of  a 
single  verb  in  Hebrew.  See  above,  on  Ps.  xcv.  1.  The  paral- 
lel passage  (1  Chr.  xvi.  32,  33)  has  precisely  the  same  sense, 
but  with  two  slight  variations  in  the  words,  a  less  familiar  form 
being  substituted  in  one  case,  and  a  more  familiar  form  in  the 
other. 


334  PSALM    XCVII. 

13.  Before  Jehovah.,  for  he  cometh^  for  he  cometh  to  judge  tht 
earth  ;  he  shall  judge  the  loorld  in  righteousness .^  and  nations  in 
his  truth  (or  faithfulness.)  The  rejoicing  described  in  the  pre- 
ceding verse  is  to  take  place  in  the  presence  (literally,  to  the 
face)  of  God  when  he  assumes  his  universal  sovereignty,  the  ju- 
dicial function  of  which  is  here  made  prominent,  in  order  to  sug- 
gest the  moral  perfection  of  his  reign.  In  righteousness.,  not 
merely  in  a  righteous  manner,  but  in  the  exercise  of  his  inherent 
and  essential  justice.  The  use  of  the  word  people,  in  the  com- 
mon version  of  the  last  clause,  obscures  the  sense,  by  seeming  to 
apply  the  verse  to  Israel,  whereas  it  is  expressly  applied  in  the 
original  to  the  nations  generally.  Even  the  truth  or  faithfulness 
of  God,  which  commonly  denotes  his  veracity  in  fulfilling  his 
promises  to  the  chosen  people,  has  here  a  wider  sense,  as  opposed 
to  the  dishonesty  or  partiality  of  human  judges.  In  the  parallel 
passage  (1  Chron.  xvi.  33)  the  emphatic  repetition  in  the  first 
clause,  and  the  whole  of  the  last  clause,  are  omitted,  perhaps  be- 
cause so  striking  and  sonorous  a  conclusion  would  not  have  been 
appropriate,  when  another  psalm  was  to  be  added. 


PSALM     XC  YII. 

Another  exhibition  of  Jehovah's  universal  sovereignty,  in  which 
his  judicial  functions  are  again  made  prominent,  but  with  special 
reference  to  the  condemnation  and  destruction  of  the  unbelieving 
nations.  The  structure  of  the  psalm  is  remarkably  like  that  of 
the  second,  consisting  of  four  stanzas  of  three  verses  each.  The 
first  describes  the  Lord's  appearing  as  the  Judge  of  the  Nations, 
vs.  1 — 3.  The  second,  its  effects  upon  inanimate  creation,  vs. 
4 — 6.    The  third,  its  effects  upon  idolaters  and  Israel  respectively, 


PSALM    XCVfl.  335 

yg^  7 — 9,  The  fourth  applies  it  as  a  present  warning  and  en- 
couragement to  true  believers,  vs.  10 — 12.  The  characteristic 
feature  of  the  psalm  is  its  frequent  citation  of  older  scriptures, 
all  anterior  to  the  Babylonish  exile,  from  which  Hengstenberg 
infers,  not  only  the  date  of  this  composition,  but  the  fact  that  all 
the  sacred  writings  of  the  ancient  Hebrews  are  now  extant  in  the 
Bible. 

I.Jehovah  reigneth,  let  the  earth  exult;  glad  be  the  many 
islands !  For  the  meaning  of  the  first  clause,  see  above,  on  Ps. 
xciii.  1.  xcvi.  10 ;  for  that  of  the  second,  on  Ps.  xcvi.  11.  The 
manifestation  of  the  divine  royalty  is  often  represented  as  a  cause 
for  universal  joy,  even  when  attended  by  direct  advantage  only 
to  the  chosen  people,  and  by  fearful  judgments  to  mankind  at 
large.  See  above,  on  Ps.  xviii.  50  (49.)  xlvii.  2  (1),  and  com- 
pare Deut.  xxxii.  43.  The  last  clause  bears  a  strong  resemblance 
to  Isai.  xlii.  10,  12,  the  use  of  the  word  ishs  in  both,  to  designate 
the  Gentiles,  being  founded  upon  Gen.  x.  5.  See  also  Ps. 
Lxxii.  10.      The  many  islands^  see  above,  on  Ps.  Ixxxix.  51  (50.) 

2.  Vafour  and  gloom  (are)  round  him;  righteousness  and 
judgment  {are)  the  -place  of  his  throne.  The  images  and  terms 
in  the  first  clause  are  borrowed  from  Deut.  v.  22.  Compare  Ex. 
xix.  16,  18,  and  see  above,  on  Ps.  xviii.  10,  12  (9,  11.)  With 
the  last  clause  compare  Ps.  Ixxxix.  15  (14.)  Righteousness  and 
judgment  seem  to  be  here  related  as  the  attribute  and  act.  The 
word  translated  place  has,  from  its  very  derivation,  the  specific 
sense  of  a  permanent  or  fixed  place,  and  especially  a  dwelling- 
place.  Compare  1  Kings  viii.  13.  The  figures  in  the  first 
clause  are  expressive  of  concealment  or  mystery,  but  only  as  a 
source  of  solemn  awe,  as  in  the  great  theophany  on  Sinai. 

3.  Fire  hefore  him  goes,  and  hums  up  around  {him)  his  foes. 
With    the   first  clause    compare  Ps.  1.  3  ;    with    the  last,   Isai. 


336  PSALM    XCVII. 

xlii.  25.  See  also  Ps.  Ixxxiii.  15  (14.)  The  future  form  is 
used  because  the  verb  describes  not  what  the  wrath  of  God  is 
doing  or  has  actually  done,  but  what  it  will  do  when  provoked  by 
obstinate  resistance. 

4.  His  lightnings  made  the  loorlcl  shine  ;  (then)  saw  and  trem- 
bled  the  earth.  Compare  Ps.  Ixxvii.  17,  19  (16,  18.)  Here  be- 
gins the  second  stanza,  in  which,  as  in  most  cases  of  the  same 
sort,  inanimate  creation  is  described  as  sharing  in  the  powerful 
effects  of  the  divine  epiphany.  See  above,  on  Ps.  xviii.  8  (7.) 
xcvi.  11,  12,  and  compare  Judg.  v.  4.  Nah.  i.  5.  Hab.  iii.  6.  Isai. 
Ixiv.  1. 

5.  Mountains  like  wax  are  melted  from  before  Jehovah^  from  be- 
fore the  Lord  of  all  the  earth.  Compare  Mic.  i.  4.  iv.  13.  As 
in  all  such  cases,  while  mountains  are  mentioned  as  the  salient 
points  of  the  earth,  they  suggest,  at  the  same  time,  the  idea  of 
great  states  and  kingdoms,  of  which  they  are  a  standing  symbol. 
See  above,  on  Ps.  xxx.  8  (7.)  xlvi.  3  (2.) 

6.  The  heavens  declare  his  righteousness .^  and  all  the  nations  see 
his  glory.  With  the  first  clause  compare  Ps.  1.  6,  and  with  the 
last  Isai.  xl.  5.  Ixvi.  18.  See  also  Isai.  xxxv.  2.  lix.  19.  The 
manifestation  of  Jehovah's  glory  to  the  Gentiles  is  a  favourite 
conception  of  Isaiah,  and  particularly  frequent  in  his  later  pro- 
phecies. 

7.  Shamed  shall  be  all  serving  a  graven  image  and  boasting 
themselves  of  idols.  Boto  down  to  him.,  all  ye  gods  I  The  first 
word  means  not  merely  ashamed,  but  disappointed,  defeated,  and 
confounded.  All  serving  or  all  servers  (i.  e.  worshippers)  of  a 
graven  image.  Boasting  themselves^  exulting  in  the  knowledge 
and  possession  and  imagined  favour  of  material  images.  Idols., 
nothings  or  nonentities,  as  in  Ps.  xcvi.  5.     The  use  of  this  word 


PSALM    XCVIJ. 


337 


shows  that  in  the  following  clause  the  false  gods  are  invested  with 
existence  only  to  be  treated  with  the  more  contempt.  Compare 
Ex.  xii.  12.  Num.  xxxiii.  4.  Isai.  xix.  1.  xlii.  17.  xliv.  9.  The 
verb  in  this  clause  might  be  taken  as  a  preterite,  worship  or  have 
-worshipped  ;  but  the  imperative  construction  seems  to  be  required 
by  the  analogy  of  Ps.  xcvi.  9.  These  words  are  not  applied  to 
Christ  directly  in  Heb.  i.  6.  It  is  merely  said  that  when  God 
sends  his  son  into  the  world,  he  may  be  understood  as  saying 
again  (nahy)  of  him,  what  is  here  said  of  himself,  to  wit,  that  even 
the  false  gods  are  required  to  worship  him,  much  more  the  angels 
who  have  real  existence.  The  passage  was  no  doubt  suggested  to 
the  mind  of  the  New  Testament  writer  by  the  fact  that  the  Sep- 
tuagint  renders  gods  by  angels^  though  he  does  not  copy  this  er- 
roneous version. 

8.  Zion  hears  and  rejoices,  and  glad  are  the  daughters  of  Judah^ 
because  of  thy  judgments^  Jehovah  !  While  the  heathen  are  con- 
founded, the  people  of  God  rejoice.  The  terms  of  the  verse  are 
borrowed  from  Ps.  xlviii.  12  (11),  in  the  note  upon  which  tho 
ambiguous  phrase,  daughters  of  Judah,  is  explained.  The  judg- 
ments here  particularly  meant  are  those  inflicted  on  the  unbelieving 
Gentiles. 

9.  For  thou,  Jehovah,  (art)  Most  High  above  all  the  earth  ; 
greatly  art  thou  exalted  above  all  gods.  Jehovah's  infinite  supe- 
riority to  idols  and  their  worshippers  is  once  more  solemnly  as- 
serted. With  the  first  clause  compare  Ps.  Ixxxiii.  19  (18)  ;  with 
the  second  Ps.  xlvii.  10  (9.)  It  is  remarkable  that  two  psalms 
are  here  put  together  in  quotation,  which  there  is  t^trong  internal 
reason  for  supposing  to  have  been  occasioned  by  a  victory  of  Je- 
hoshaphat. 

10.  Lovers  of  Jehovah,  hate  evil !  He  keeps  the  souls  of  his 
gracious  ones ;  from  the  hand  of  wicked  {men)  he  will  set   them 

15 


338  PSALM  XCVfl 

free.  Tte  people  of  God  are  now  exhorted  not  to  do  evil  in  the 
hope  of  thereby  being  safer.  Evil^  in  the  moral  sense  of  wicked- 
ness, and  more  especially  injustice.  See  above,  on  Ps.  vii.  10  (9.) 
xxxiv.  14,  15.  With  the  first  words  of  the  verse  compare  Ps.  v. 
12  (11-)  He  keeps^  or  rather,  he  {is)  keeping^  i.  e.  habitually 
constantly  preserving.  The  danger,  against  which  they  particu- 
larly need  protection,  is  distinctly  mentioned  in  the  last  clause, 
namely,  that  arising  from  the  enmity  of  wicked  men.  Gracious 
ones^  objects  of  God's  mercy,  subjects  of  his  grace,  a  favourite 
description  of  the  righteous  or  true  believers,  as  a  class.  See 
above,  on  Ps.  iv.  4  (3.) 

11.  Light  {is)  soicnfor  the  just  (man),  and  for  right-hearted 
{men)  joy.  The  figurative  term  light  is  explained  by  the  literal 
one  joy  or  gladness.  Its  being  soivn  suggests  the  two  ideas  of 
diffusion  and  productiveness.  Compare  the  similar  and  parallel 
expression,  Ps.  cxii.  4.  The  alternation  of  the  singular  and  plural 
number  shows  that  the  just  man  of  the  first  clause  is  an  ideal  per- 
son, representing  a  whole  class. 

12.  Rejoice^  ye  righteous^  in  Jehovah.,  and  give  thanks  to  the 
memory  of  his  holiness.  Since  joy  is  the  portion  of  the  righteous, 
let  them  accept  it  and  make  use  of  it,  but  only  in  the  Lord,  i.  e. 
in  reference  to  the  possession  and  enjoyment  of  his  favour,  as  the 
reason  and  the  warrant  for  rejoicing.  At  the  same  time  let  them 
testify  their  gratitude  to  that  divine  perfection  which  is  treasured 
in  their  memory  and  suggested  by  the  name  of  Grod.  See  above, 
on  Ps.  XXX.  5  (4.)  xxxii.  llj  from  which  the  language  of  this 
verse  is  borrowed. 


PSALM   XCVlll.  339 


PSALM    XCVIII. 

This  psalm  is  similar,  in  tone  and  structure,  to  the  one  before 
it,  containing  three  stanzas  of  three  verses  each.  The  first  pro- 
pounds the  subject  of  the  praise  to  which  the  whole  world  is  ex- 
horted, vs.  1 — 3.  The  second  prescribes  the  form  in  which  it 
shall  be  rendered,  vs.  4 — 6.  The  third  determines  its  extent,  or 
in  other  words,  requires  it  to  be  universal,  vs.  7 — 9. 

1.  A  Psalm.  Sing  ye  to  Jehovah  a  new  song ^  for  wonders  he 
has  done  ;  his  right  hand  has  wrought  salvation  for  him^  and  his 
holy  arm.  This  is  the  only  case  in  which  the  wordjpsaZm  (li)2t?3) 
stands  by  itself  as  a  complete  inscription.  This  fact  has  been  in- 
geniously explained  by  supposing,  that  the  word  was  intended  to 
distinguish  this,  as  a  purely  lyrical  composition,  from  the  one  be- 
fore it,  which  has  more  of  the  prophetic  character  and  style. 
The  first  clause  after  this  inscription  is  like  Ps.  xcvi.  1,  where  the 
words  have  been  explained  already.  Wonders,  or  wondrous  deeds, 
things  wonderfully  done,  as  in  Ps.  xcvi.  3.  Wrought  salvation, 
literally,  saved  for  him,  i.  e.  enabled  him  to  save  his  people.  The 
idea  and  expression  are  both  found  in  Isai.  lix.  16.  Ixiii.  5,  as  the 
expression  arm  of  holiness  (or  holy  arm)  is  in  Isai.  lii.  10.  This 
is  one  of  the  cases  in  which  holiness  has  the  wide  sense  of  divine 
perfection,  as  opposed  to  what  is  finite  or  belongs  to  the  creature. 
See  above,  on  Ps.  xxii.  4  (3.)  With  the  whole  verse  compare 
Judg.  vii.  2.     The  allusions  to  Isaiah,  or  quotations  from  him, 


340  PSALM   XCVIll. 

show  that  the  loonders  to  be  celebrated  are  like  those  which  con- 
stitute the  theme  of  his  later  prophecies,  namely,  Jehovah's  in- 
terpositions for  the  deliverance  and  protection  of  his  people. 

2.  Jehovah  hath  made  known  his  salvation^  to  the  eyes  of  the  na- 
tions he  hath  revealed  his  righteousness.  He  has  shown  the  world 
his  power  and  his  willingness  to  save  his  own  people  according  to 
his  promise,  with  respect  to  which  his  righteousness  and  his  salva- 
tion are  related  to  each  other  as  cause  and  effect.  With  this  verse 
compare  Isai.  Hi.  10. 

3.  He  hath  remembered  his  mercy  and  his  truth  for  the  house  of 
Israel ;  all  the  ends  of  the  earth  have  seen  the  salvation  of  our  God. 
The  common  version  connects  to  the  house  of  Israel  \f\ih.  what  im- 
mediately precedes,  the  mercy  and  truth  which  he  formerly  ex- 
ercised towards  the  house  of  Israel.  But  accordinor  to  the 
Hebrew  idiom  and  the  usage  of  the  Psalms,  the  preposition  is  de- 
pendent on  the  leading  verb  ;  '  he  has  called  to  mind  his  mercy 
and  truth  for  the  present  benefit  of  the  house  of  Israel.'  Truth, 
fidelity  to  his  engagements.  See  the  same  combination  in  Ps. 
xcii.  3.  The  last  clause  is  another  citation  from  Isai.  Hi.  10, 
which  shows  that  the  salvation  primarily  meant  is  that  of  Israel. 
This,  however,  is  closely  connected  in  prophecy  with  that  of  the 
Gentiles. 

4.  Shout  to  Jehovah.,  all  the  earth  !  Burst  forth^  and  sing,  and 
play  I  The  second  stanza  prescribes  the  form  or  manner  of  the 
praise.  This  verse  accumulates  the  verbs  denoting  joyful  noise, 
whether  inarticulate,  articulate,  or  instrumental.  The  first  clause 
differs  from  Ps.  xcvi.  1,  only  by  substituting  one  divine  name  for 
another.  See  also  Ps.  xlvii.  2  (1.)  The  verb  (n^S)  to  burst 
forth  (into  praise  or  singing)  is  almost  peculiar  to  Isaiah  (xiv.  7. 
xliv.  23.  xlix.  12,  liv.  1.)  This  very  combination  with  the  verb 
to  sing  occurs  in  Isai.  Hi.  9. 


PSALM  XCVTll.  345 

5.  Make  music  to  Jehovah  with  a  harp^  with  a  harp  and 
a  musical  voice !  The  first  verb  is  the  one  translated  play  in 
the  preceding  verse.  Its  repetition  is  like  that  in  Ps.  xlvli 
2  (1.)  It  is  strictly  applied  to  instrumental  music,  but  often  ex  • 
tended  to  any  musical  expression,  especially  of  praise  to  God.  A 
musical  voice,  or  a  voice  of  singing,  as  distinguished  from  the  voie- 
of  speech.  The  phrase  occurs  in  Isai.  li.  3.  The  repeated  in- 
troduction of  the  verb  ^^T  or  its  derivatives  is  supposed  by  some 
to  be  the  reason  of  the  title  "il?2T?3.     See  above,  on  v.  1. 

G.  With  trumpets  and  sound  of  cornet,  shout  before  the  King 
Jehovah  !  The  first  noun  is  supposed  to  denote  the  long  straight 
trumpet,  the  other  the  cornet  or  curved  horn  of  ancient  music. 
These  are  named  as  the  accompaniments  of  the  act  described  in 
the  other  clause,  where  the  verb  may  therefore  have  the  sense  of 
shouting,  which  it  has  most  generally  in  these  psalms.  The  act 
described  is  the  joyful  acclamation  at  the  accession  or  public  re- 
cognition of  a  sovereign.  King  Jehovah  is  a  combination  found 
in  Isai.  vi.  5.  Compare  Ps.  xcv.  3.  xcvi.  10.  xcvii.  1.  The 
whole  is  equivalent  to  saying,  hail  him  who  has  now  become  your 
king  I 

7.  Let  th^  sea  thunder  and  what  fills  it— the  land  and  those 
dwelling  on  it.  The  last  stanza  represents  the  praise  as  universal. 
For  the  meaning  of  the  first  clause,  see  above,  on  Ps.  xcvi.  11 ;  for 
that  of  the  second,  on  Ps.  xxiv.  1.  The  word  there  translated 
world  is  here  used  in  opposition  to  sea,  and  therefore  rendered 
land.     See  above,  on  Ps.  xc.  2. 

8.  Let  rivers  clap  the  hand;  together  let  mountains  sing  (or 
shout  for  joy!)  This  bold  but  beautiful  personification  is  also 
found  in  Isai.  Iv.  12,  the  only  other  place  where  the  clapping  of 
the  hands  is  ascribed  to  lifeless  objects.  This  was  a  customary 
sign  of  joy,  especially  when  joined  with  acclamation  in  honour 


342  PSALM   XCIX. 

of  a  sovereign,  as  it  is  not  only  here,  and  in  Ps.  xlvii.  2(1),  iu 
highly  figurative  poetry,  but  also  in  historical  prose,  e.  g.  the 
account  of  the  coronation  of  Joash,  2  Kings  xi.  12.  Together^ 
not  merely  with  each  other,  but  at  the  same  time  and  in  concert 
with  the  applauses  of  the  floods  or  rivers. 

9.  Before  Jehovah^  for  he  cometh  to  judge  the  earth;  he  will 
judge  the  world  in  righteousness  and  nations  in  equity.  The  ac- 
clamations must  be  uttered  to  Jehovah,  not  only  as  a  sovereign 
king,  but  as  a  righteous  judge.  The  first  clause  is  like  Ps. 
xcvi.  13,  except  that  it  omits  the  emphatic  repetition,  which  is 
also  the  case  iu  1  Chr.  xvi.  33.  The  first  verb  might,  in  all  these 
cases,  be  more  exactly  and  emphatically  rendered,  he  is  come. 
In  equity,  literally  equities  or  rectitudes,  the  plural  form  denoting 
fulness  and  perfection.     See  above,  on  Ps.  xcvi.  10. 


PSALM     XCIX. 

The  theme  of  this  psalm,  as  of  those  immediately  preceding,  is 
the  kingship  of  Jehovah,  v.  1.  The  remainder  falls  into  two 
stanzas  of  four  verses  each.  In  the  first,  Jehovah's  goodness  to 
his  people  is  propounded  as  a  subject  of  applause  to  all  mankind, 
vs.  2 — 5.  In  the  second,  the  same  duty  is  enforced  by  an  ap- 
peal to  historical  examples,  vs.  6 — 9.  The  strophical  arrange- 
ment is  marked  by  the  resemblance  of  vs.  5  and  9.  The  psalm 
is  related  in  the  closest  manner  to  those  before  and  after  it,  as 
forming  one  connected  series.  See  below,  on  Ps.  c. 

1 .  Jehovah  reigns,  the  Tuitions  tremble ;  sitting  on  (or  dwelling 


PSALM   XCIX.  343 

between)  the  cherubim  (he  reigns),  the  earth  quakes.  The  second 
member  of  each  clause  describes  the  effect  produced  by  the  dis- 
closure of  the  fact  that  God  has  begun  to  reign,  is  actually 
reigning.  For  the  meaning  of  the  phrase  sitting  on  (or  dwelling 
between)  the  cheruUm^  see  above,  on  Ps.  Ixxx.  2(1.)  As  used  in 
history,  it  always  presupposes  the  presence  of  the  ark  as  symbol- 
izing that  of  God  himself.  See  1  Sam.  iv.  4.  2  Sam.  vi.  2. 
2  Kings  xix.  15.  Its  use  here,  therefore,  shows  that  the  psalm 
before  us,  and  by  necessary  consequence,  the  series  to  which  it 
belongs  (Ps.  xci — c),  and  by  parity  of  reasoning,  the  later  pro- 
phecies of  Isaiah,  were  all  composed  before  the  Babylonian  eon- 
quest,  when  the  temple  was  destroyed  and  the  ark  lost  sight  of. 
The  futures  have  their  strict  sense,  as  this  is  a  prediction.  If 
they  were  optative  {let  the  nations  tremble^  etc.)  one  of  the  verbs 
at  least  would  have  that  form. 

2.  Jehovah  in  Zion  (is)  great,  and  high  (is)  he  above  all  na- 
tions. Compare  Ps.  xlviii.  2(1.)  xcv.  3.  xcvi.  4.  xcvii.  9.  The 
addition  of  the  qualifying  phrase  in  Zion  shows  that  the  reference 
is  not  to  God's  absolute  essential  greatness,  but  to  some  signal 
manifestation  of  his  greatness  to  his  people.  The  word  translated 
highia  originally  a  participle,  and  may  be  likened  to  our  English 
towering. 

3.  They  shall  acknowledge  thy  name,  great  and  terrible  :  Holy 
(is)  He !  The  subject  of  the  first  verb  is  the  nations  mentioned 
in  V.  2.  See  above,  Ps.  xcvi.  9.  xcvii.  7.  xcviii.  1,  4.  The  verb 
itself  means  to  acknowledge  thankfully,  to  thank,  to  praise  for 
benefits  received.  See  above,  on  Ps.  vi.  5  (4.)  Thy  name,  the 
evidence  already  furnished  of  thine  infinite  perfection.  Great 
and  feared,  or  to  be  feared,  epithets  derived  from  Deut.  x.  17. 
xxviii.  58.  In  the  last  clause  some  would  read,  Holy  (is)  it,  i.  e 
thy  name.  But  the  sense  is  determined  by  the  analogy  of  vs. 
5,  9,  and  the  obvious  allusion  to  Isai.  vi,  3.     This  allusion  is  by 


344  PSALM   XCIX. 

some  supposed  to  be  the  reason  of  the  sudden  change  of  person, 
He  instead  of  Thou.  But  this  may  be  still  more  readily  ac- 
counted for,  by  making  these  the  very  words  in  which  God  is 
acknowledged  by  the  nations :  (saying)  Holy  is  He !  Holy^  in 
the  wide  sense  which  it  has  in  the  Old  Testament,  and  more  par- 
ticularly in  the  Psalms.     See  above,  on  Ps.  xxii.  4  (3.) 

4.  And  the  king'^s  strength  loves  judgment ;  thou  hast  established 
equity  ;  judgment  and  justice  in  Jacoh  thou  hast  done.  Some  con- 
tinue the  construction  from  the  preceding  sentence  ;  they  shall 
acknoiclcdge  thy  name  and  the  kingh  strength  loving  judgment. 
But  as  sentences  of  this  length  are  unusual  in  Hebrew,  and  as 
iu5^  is  not  elsewhere  a  participle  or  verbal  adjective,  the  best 
construction  is  the  old  one  which  makes  this  an  independent 
proposition.  The  meaning  of  the  first  clause  seems  to  be,  that 
God's  power  is  controlled  in  its  exercise  by  his  love  of  justice. 
To  estallish  equity  is  to  give  it  permanence  by  a  habitually  pure 
administration  of  justice.  The  terms  of  the  last  clause  are  the 
same  by  which  the  history  describes  the  judicial  fidelity  of  David, 
2  Sam.  viii.  15,  as  if  to  indicate  that  it  was  a  mere  type  of  God's 
more  perfect  and  infallible  administration  of  impartial  justice. 

5.  Exalt  ye  Jehovah  our  God.,  and  'prostrate  yourselves  to  his 
footstool.  Holy  (is)  He!  With  the  first  clause  compare  Ps. 
XXX.  2  (1.)  xxxiv.  4  (3)  ;  with  the  second,  Ps.  xcvi.  9.  xcvii.  7. 
As  in  those  cases,  the  address  is  to  the  nations.  Bow  down  (or 
^prostrate)  yourselves^  as  an  act  of  worship.  Not  at  his  footstool^ 
as  the  mere  place  of  worship,  but  to  it,  as  the  object,  this  name 
being  constantly  given  to  the  ark,  1  Chron.  xxviii.  2.  Lam.  ii.  1. 
Ps.  cxxxii.  7.  Isai.  Ix.  13.  Even  in  Isai.  Ixvi.  1,  there  is  al- 
lusion to  the  ordinary  usage  of  the  terms.  The  ark  is  here  re- 
presented as  the  object  of  worship,  just  as  Zion  is  in  Isai.  xlv.  14, 
both  being  put  for  the  God  who  was  present  in  them. 


PSALM   XCIX.  345 

6.  Moses  and  Aaron  among  his  priests j  and  Samuel  among 
those  calling  on  his  name — calling  to  Jehovah^  and  he  answers 
them.  The  structure  of  the  sentence  is  elliptical,  and  may  be 
completed  either  by  supplying  are  or  were  before  among.,  or  by 
making  the  participle  calling  mean  are  calling.,  call.  In  ex- 
plaining the  sentence  due  regard  must  be  had  to  its  parallel 
structure.  As  Moses  and  Aaron  are  evidently  meant  to  be  in- 
cluded among  those  who  called  upon  the  name  of  the  Lord,  so 
Samuel  must  be  comprehended  among  his  priests.  Moses  and 
Samuel  are  so  described  because  they  were  theocratic  mediators 
between  God  and  the  people,  and  as  such  performed  occasionally 
what  were  strictly  sacerdotal  functions.  See  Lev.  viii.  15 — 30. 
1  Sam.  ix.  13.  The  prayers  here  referred  to  are  their  interces- 
sions for  the  people.  See  Ex.  xviii.  19.  xxxii.  11 — 30.  Num. 
xi.  2.  xiv.  9.  xxi.  7.  Deut.  v.  5.  ix.  18,  19.  1  Sam.  vii.  9.  xii.  23. 
Ps.  cvi.  23.  The  connection  of  this  verse  with  the  foreoroino-  con- 
text  is  obscure,  but  the  idea  seems  to  be,  that  as  even  the  chiefs 
of  the  theocracy  were  under  the  necessity  of  seeking  the  divine 
favour,  such  prayer  must,  to  say  the  least,  be  equally  necessary 
in  the  case  of  others. 

1 .  In  a  pillar  of  cloud  he  speaks  to  them.  They  kept  his  testi- 
monies and  the  statute  he  gave  unto  them.  The  first  clause  may 
be  figuratively  understood  as  denoting  any  special  divine  com- 
munication, or  what  was  literally  true  of  Moses  and  Aaron  (Ex. 
xxxiii.  9.  Num.  xii.  5.  Deut.  xxxi.  15)  may  be  here  applied  to  all 
three  indiscriminately.  The  verse  contains  a  second  lesson 
drawn  from  the  history  of  the  theocracy,  to  wit,  the  necessity  of 
obedience  no  less  than  of  prayer.  It  was  true,  God  spoke  to  these 
men  in  an  extraordinary  manner  ;  but  it  was  for  the  purpose  of 
making  known  his  will,  and  that  will  they  obeyed.  For  the 
meaning  of  testimonies.,  see  above,  on  Ps.  xciii.  5.  The  last 
clause  may  be  construed  as  an  independent  proposition,  and  he, 
gave  a  statute  to  them.,  i.  e.  he  rewarded  their  obedience  by  re- 


346  PSALM   XCIX. 

vealing  to  them  new  laws.  But  the  sense  thus  obtained  is  not  so 
clear  or  natural  as  that  afforded  by  the  relative  construction,  and 
the  statute  {lohich)  he  gave  them. 

8.  Jehovah  our  God^  thou  didst  answer  them  ;  a  forgiving  God 
wast  thou  to  them,  and  (a  God)  taking  vengeance  on  their  crimes. 
The  apostrophe  to  God  himself  adds  solemnity  and  tenderness 
to  the  discourse.  The  pronoun  is  emphatic,  they  called  and  thou 
didst  hear  or  answer.  The  following  description  is  borrowed 
from  Ex.  xxxiv.  7.  The  divine  name  (\^)  implies  that  he  had 
infinite  power  to  destroy  and  yet  forgave  them.  The  last  He- 
brew word  in  the  verse  is  used  of  God  in  a  good  sense,  and  of 
man  always  in  a  bad  one.  See  above  on  Ps.  ix.  12  (H.)  xiv.  1. 
Ixxvii.  13  (12.)  There  is  here  a  beautiful  transition  from  the  repre- 
sentatives of  the  people  to  the  people  themselves.  The  pronoun 
in  the  first  clause  {them)  can  refer  only  to  Moses,  Aaron,  and 
Samuel ;  in  the  second,  it  is  applicable  both  to  them  and  to  the 
people  ;  in  the  third,  it  relates  to  the  latter  exclusively. 

9.  Exalt  ye  Jehovah  our  God^  and  how  doivn  to  his  holy  kill ; 
for  holy  (is)  Jehovah  our  God.  See  above,  on  v.  5,  from  which 
this  differs  only  in  the  substitution  of  the  holy  hill  for  the  equiva- 
lent expression  footstool^  and  in  the  more  distinct  assertion  of 
God's  holiness  as  a  reason  for  the  worship  thus  required. 


P  S  AL  M     C. 

This  psalm  is  related  to  the  ninety-ninth  as  the  ninety-eighth 
is  to  the  ninety-seventh.       The   prophecy  there  latent   is  here 


PSALM   C.  347 

clothed  in  a  genuine  lyrical  form.  There  is  also  the  same  likeness 
as  to  structure  and  arrangement.  The  theme,  propounded  in  v. 
1,  is  amplified  in  two  short  stanzas,  of  two  verses  each.  In  both 
these  an  exhortation  to  praise  God  is  followed  by  a  reason  for  so 
doino-.  Men  ought  to  praise  him  as  their  creator  and  preserver, 
vs.  2,  3.  They  ought  also  to  praise  him  for  his  infinite  goodness, 
constancy,  and  faithfulness,  vs.  4,  5.  Besides  completing  the 
foregoing  psalm,  it  closes  the  whole  series  or  cycle  of  harmonious 
addresses  to  the  nations  or  the  world  at  large. 

1.  A  Psalm.  For  thanksgiving.  Shout  unto  Jehovah^  all  the 
earth !  The  title  resembles  that  of  Ps.  xcvii.,  but  is  rendered 
more  specific  by  the  addition  for  thanksgiving.  The  version 
praise  is  too  restricted.  See  above,  on  Ps.  xcix.  3.  The  rest  of 
the  verse  is  identical  with  Ps.  xcviii.  4.    See  also  Ps.  ii.  11.  Ixvi.  1. 

2.  Serve  Jehovah  with  joy,  come  before  him  with  singing  ! 
Since  he  is  the  king  of  the  nations,  they  are  his  subjects,  and  as 
such  bound  to  serve  him.  What  they  are  required  to  do  in  Ps. 
ii.  11  with  fear  and  trembling  as  repentant  rebels,  they  are  here 
invited  to  do  with  joy  and  gladness  as  his  willing  subjects. 

3.  Know  ye  that  Jehovah  is  God;  (it  is)  He  (that)  made  us,  and 
not  we  (ourselves),  his  people,  and  the  sheep  of  his  pasture.  This 
is  the  first  reason  given  for  acknowledging  Jehovah's  sovereignty, 
to  wit,  that  he  has  made  his  people  what  they  are.  With  the 
first  clause  compare  Ps.  xlvi.  11  (10.)  Instead  of  and  not  we 
ourselves,  the  keri  or  masoretic  reading  in  the  margin  of  the  He- 
brew Bible  has,  and  his  we  are.  These  phrases,  though  so  un- 
like in  English,  difi'er  only  in  a  single  letter,  and  not  (itb)  we, 
and  to  him  (lb)  we.  The  first  is  adopted  by  the  Septuagint  and 
Vulgate,  the  second  by  the  Targum  and  Jerome.  In  favour  of 
the  latter  is  the  similar  construction  of  the  pronoun  (l2n35^)  we 
with  (1723?)  his  people  in  Ps.  Ixxix.  13.  xcv.  7.     In  favour  of  the 


348  PSALM   C. 

other  is  its  antiquity,  and  its  greater  significancy  and  appropriate- 
ness to  tlie  context.  Some  who  adopt  it  read,  it  is  ke  that  has  made 
us  (to  be)  his  peopkj  the  sheep,  etc.  But  besides  the  violence  of  this 
construction,  he  made  us  has  no  doubt  the  same  sense  as  in  Ps. 
xcv.  6,  and  his  people  must  mean  us  loho  are  his  people.  Sheep  (or 
Jlock)  of  his  pasture,  as  in  Ps.  Ixxiv.  1.  Ixxix.  13.  xcv.  7. 

4.  Enter  his  gates  with  thanksgixing  and  his  courts  ivith  praise  ; 
give  tho.nks  unto  him,  bless  his  name  !  Compare  Ps.  Ixxxiv.  3  (2.) 
xcii.  14  (13.)  xcv.  2.  xcvi.  2,  8.  xcvii.  12.  The  substance  of  the 
exhortation  is,  join  in  the  worship  of  his  people.  That  the  refer- 
ence to  the  sanctuary  at  Jerusalem  is  merely  typical  or  meta- 
phorical, is  clear  from  the  analogy  of  Isai.  Ixvi.  23,  where  all 
mankind  are  required  to  come  up  every  sabbath,  a  command 
which,  if  literally  understood,  is  perfectly  impracticable.  The 
combination  of  the  verb  to  thank  (^lin)  with  its  derivative  noun 
(MTiln)  may  throw  some  light  upon  the  title,  a  psalm  for  thanks- 
giving (niiri?). 

5.  For  good  (is)  Jehovah,  to  eternity  his  mercy,  and  even  to 
generation  and  generation  his  faithfulness  (or  truth.)  This  verse 
assigns  a  second  reason  for  the  invitation  to  praise  Jehovah, 
namely,  the  goodness,  truth,  and  constancy  of  the  divine  nature. 
With  the  first  clause  compare  Ps.  xxv.  8.  xxxiv.  9  (8.)  Ixxxvi.  5 ; 
with  the  second,  Isai.  liv.  8,  10  ;  with  the  third,  Ps.  Ixxxix.  2  (1.) 
xcii.  3  (2.) 


Here  ends  what  Hengstenberg  describes  as  a  decalogue  of 
Psalms  (xci — c),  all  intended  to  exhibit  the  relation  between  Israel 
and  the  world  at  large  ;  all  of  a  cheering  and  triumphant  character, 
\vithout  the  slightest  intermixture  of  complaint  or  lamentation  ; 
all   crowded   with   citations  from    the   older   Scriptures,   or  al- 


PSALM   C.  349 

lusions  to  them  ;  almost  all  pointing  to  a  glorious  theophany  still 
future  ;  and  almost  all  distinguished  by  emphatic  repetitions,  and 
the  frequent  use  of  musical  terms,  especially  the  names  of  instru- 
ments. That  these  psalms  are  not  thrown  together  at  random,  is 
apparent  from  the  fact  that  the  series  begins  with  a  general  as- 
surance of  divine  protection  (Ps.  xci.),  and  of  God's  power  both 
to  save  the  righteous  and  destroy  the  wicked  (Ps.  xcii),  followed 
by  variations  on  the  grand  theme  that  the  Lord  reigneth 
Ps.  xciii — xcix),and  closing  with  an  earnest  exhortation  to  the 
whole  world  to  receive  him  as  their  sovereign  (Ps.  c.)  The 
mutual  relation  of  the  several  psalms  has  been  already  indicated 
in  the  exposition.  According  to  Hengstenberg,  these  ten  psalms 
are  in  Psalmody  what  the  later  chapters  of  Isaiah  (xl — Ixvi)  are 
in  Prophecy  ;  and  as  the  former  are  undoubtedly  anterior  to  the 
exile,  they  confirm  the  genuineness  of  the  latter. 


END    OF   VOL.    II. 


Princeton  Theological  Semmary-Speer  Library 


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DEMCO  38-297 


